[
{"content": "SCala perfecco\u0304nis\n\u00b6HEre begynnen the chapytours of this present vo\u00a6lume of waltere hylton / namyd in laten Scala perfecco\u0304nis englisshed the ladder of perfecco\u0304n / whiche volume is deuided in two partyes / The fyrst boke of this present volume con\u2223teyneth .lxxxxiii. chapitours / The seconde book .xlvi. whyche hole volume amo\nThat the Inner hauing of man\u0304es soule shold be like to the vtter: Capitulu\u0304 primum\nOf actyff lyfe and the werkes therof / Caplm ii.\nOf contemplatyff lyfe and the werkes therof Caplm iii.\nOf the fyrst part of contemplaco\u0304n / Caplm iiii.\nOf the seconde part of contemplaco\u0304n / Caplm v.\nOf the lower degree of the ii. part of conte\u0304placo\u0304n: Caplm vi\nOf the hier degree of the ii. part of conte\u0304placio\u0304n / Caplm vii.\nOf the thyrde part of contemplacyon: Caplm viii.\nOf the twyn\u0304yng of the thyrd part of conte\u0304placo\u0304n fro the ii. part / and of the praysyng therof / Caplm\u0304 ix.\nHow the shewyng to the bodely wyttes and the felynge of he\u0304 maye be bothe good and euyll / Caplm x\u25aa\nHow thou shalt know whan What shows to the bodily senses and the feeling of them are good or evil: Colossians 11.\nWhat binds Ihu to man's soul: and what harms him thereby / Colossians 12.\nHow and in what things should a contemplative man be occupied / Colossians 13.\nHow virtue begins in reason and will, and in love and in loving it is perfected / Colossians 14\nThe means that bring a soul to contemplation / Colossians 15.\nWhat a man should use and refuse by the virtue of meekness. c.16\nWho should blame men's defects and judge them. And who not / Colossians 17.\nWhy men should worship others: and humble themselves in their own hearts beneath all others / Colossians 18.\nHow men should do who lack the feeling of meekness in attendance: not fearing therefore / Colossians 19\nHow hypocrites\nWhat things men owe to believe by a sick faith / Colossians 21.\nHow a stable intention is necessary for those who should please God and discernment in bodily works / Colossians 22\nOf a little rehearsing of things said before: and of making an offering that should be offered to God / Of prayer that is suitable for obtaining dens of heart and virtues / XXIII.\nHow men should pray and where the point of thought should be set in prayer / XXV.\nOf the fire of love, XXVI.\nThat the certain prayer in speech ordered by God and the church is best for turning to God and to devotion / XXVII.\nWhat peril is to men who, in the beginning of turning to God, leave the common prayer of the church's ordinance and give themselves to meditation / XXVIII.\nOf the second manner of prayer, that is not certainly in speech following the stirring of devotion / XXIX.\nThat the second manner of prayer pleases much God / And makes a man have him in body as if he were drunk / And makes him in soul to be wounded with the sword of love / XXX.\nHow the fire of love consumes all fleshly lusts as other fire consumes all bodily things / XXXI.\nOf the third manner of prayer that is only in the heart without outward speech / XXXII.\nHow men should.\n\n(Note: The text appears to be in Middle English, and there are some missing words and incomplete sentences. It is unclear if these are intentional omissions or errors. The text also contains some abbreviations, which have been expanded where possible based on context.) do that which troubles you in your prayers / Calm 33\nOf meditation of sinful men after that the\nThat the meditation of the manhood of Christ or his passion is when it is given / Calm 35.\nThat the meditation of the passion of Christ is withdrawn from them that it is given to too often for various causes / Ca 36\nOf various temptations of the devil / Ca 37\nOf various remedies against temptations of the devil / Ca. 38\nHow that God comforts and stabilizes him whom he chooses: he suffers to be tarried and tested, and afterwards comforts and stabilizes him in grace / Ca. 39\nThat a man should not give himself to idleness nor lightly leave the grace given him by God / Ca 40\nThat a man should know the measure of his gift: that he may desire and take a better one when God will give it / Ca 41.\nThat a man should strive to know his own soul and the strengths thereof: and break down the foundation of sin therein / ca 42.\nHow a man shall know the worthiness and worship of his soul that it had first of god and what wretchedness it is to fall into sin / Colossians xliii.\nHow every man may be saved by the passion of Christ: be he never so wretched / Colossians xliiii.\nThat a man should be eager to recover his worthiness: and reform in himself the image of the Trinity. Colossians xlv.\nHow Ihu shall be sought, desired, and found. Colossians xlvi.\nWhat profit it is to have the desire of Ihu. Colossians xlvii.\nWhere and with what thing Ihu shall be sought and found. Colossians xlviii.\nWhere Ihu is lost and found again through his mercy / ca. xlix\nWhat hinders a man from hearing and seeing Jesus within himself / Col. i.\nThat meekness and charity are the special living eyes of Jesus / through which man's soul is reformed to the likeness of him / Col. ii.\nHow a man shall see the root of sin within himself / Col. iii.\nTo what thing is the image of sin like / and what it is in itself / Col. iii.\nWhoever wishes to find Jesus must abide in traveling against the image of sin in ghostly darkness. What is properly the image of the mind. And what comes out of it, Chapter IV.\nWhat is pride and when is it sin. Chapter LI.\nWhen pride is deadly sin. And how it is in fleshly living me, Chapter LVII.\nHow pride is in hypocrites deadly sin, Chapter LVIII.\nHow pride in heretics is deadly sin, Chapter LIX.\nHow stirrings of pride and vanity in good men are vain sins, Chapter LX.\nHow various states in holy church shall have various means in heaven. And of two special means in heaven, Chapter LXI.\nA short stirring to meekness and to charity, Chapter LXII.\nHow a man should know how much pride is in him, CA. LXIII.\nOf envy and anger. And of their branches. And how in place of sin man's person is often hated, Chapter LXIII.\nThat it is much mastery to love men's persons. And wisely hate their sins, Chapter LXV.\nThat for the same deeds men shall have various means, CA. LXVI.\nThat all men's good deeds should be appreciated. Save the open heretic. & of the cursed man, CA. LXVII. A good deed may make a man safe without charity, and he only feels that is meek (Colossians 3:14).\nHow a man should write how much wrath and envy is hidden in the ground of his heart. (Colossians 3:5).\nBy what signs you shall know if you love your enemy (Matthew 5:44), and what example you shall take of Christ for loving him (Matthew 5:48).\nHow a man should know how much covetousness is hidden in his heart (Colossians 3:5).\nHow a man shall know when he sins not in eating and drinking. And when he sins venially: and when deceitfully (Colossians 3:5).\nHow the root of lechery should be destroyed with ghostly tribulation and with the body (Colossians 3:5).\nA man should be eager to put away all stirrings of sin, but more eager of ghostly sins than of bodily (Colossians 3:5).\nHunger and other bodily pains hinder much spiritual working (Colossians 3:23).\nWhat remedy a man shall use against defects made in eating or drinking (Colossians 2:21).\nThrough earnest desire and labor for meekness and charity, a man comes sooner to other virtues than (Colossians 3:12-14). by Traheyle in himself / Columbarium lxxvii\nOf the darkness of the image of sin / and what comes in by the windows thereof / Columbarium lxxviii\nThat the soul, for lack of knowing itself, goes outside through the five senses to seek outward liking: Columbarium lxxix\nThat a soul should not beg without it / but within Ihu / Columbarium lxxx\nThat the whole of the imagination needs to be stopped, as well as the windows of the senses / Columbarium: lxxxi\nwhen the use of the senses is deadly sin / and when venial. Columbarium lxxxii.\n\nHow a ghostly man or woman shall have them that come to them / Columbarium lxxxiii.\nOf the dark image of sin / & of its clothing / lxxxiiii\nwhyce the image of Jesus is made / and wherof the image of sin / & how we pass forth in the image of sin / Columbarium lxxxv\n\nHow we should crucify this image of sin / and quicken the image of Ihu / Columbarium lxxxvi.\nWhat profit comes from keeping the heart. And how much the soul is. How the image of sin shall be broken down / Caplm lxxxviii\nHow a man should be master of pride and all other vices / Caplm lxxxx\nWhat thing most helps a man's knowing / and gets for him what he lacks / and most destroys sin in him / Caplm lxxxxi\nHow a man should be shaped to the image of Jesus / and Jesus shaped in him / Caplm lxxxxii\nThe reason this book was made: And how she should have it in reading, who was made for it. / Caplm lxxxxiii\nHere ends the chapters of the first book. And after follows the first part of this present volume /\n\nGhosti sister in Jesus Christ I pray thee, in the calling which our Lord has called thee to his service, hold steadfastly thereto, and travel diligently with all the mights of thy soul, by the grace of Jesus Christ: for to fulfill in truth the state which thou hast taken in likeness and in seeming,\n\nAnd as thou hast forsaken the world, as it were, A man turned to the Lord in heart and mind, as Saint Gregory says, there are two kinds of lives in the Church for Christian men to be saved. The first is called active, and the second contemplative. Without one of these two, no man can be saved. Active life lies in love and charity shown outwardly through God's bodily works, fulfilling God's commandments and the seven corporal and spiritual works of mercy. This life belongs to all worldly men who have riches and abundance of worldly goods to spend, and to those who have authority or care of others. They are required and generally bound to fulfill it according to their ability and capacity: as reason and discretion ask, if he has much good, he should do much good; if he has little, less; and if he has nothing, then he must have a good will. These are the works of:\n\n1. Feeding the hungry\n2. Giving drink to the thirsty\n3. Sheltering the homeless\n4. Clothing the naked\n5. Visiting the sick\n6. Visiting prisoners\n7. Burying the dead\n\nThese works are corporal and spiritual, and generally all worldly men are bound to fulfill them according to their ability. Active life involves both bodily and spiritual acts. A significant part of active life lies in great bodily deeds. These include self-imposed hardships such as fasting, much wakefulness, and other painful penances done to discipline the flesh with restraint beforehand, and to curb lusts and desires, making one obedient to the will of the spirit. These acts, though active, are highly beneficial. They prepare a person for contemplative life if used with restraint.\n\nContemplative life consists of perfect love and charity felt inwardly through spiritual virtues and sincere knowledge and perception of God and spiritual things. This life is particularly suited for those who for the love of God renounce all worldly riches and honors, and external business, and offer their body and soul entirely to the service of God through spiritual occupations.\n\nSince your state requires contemplative life, this is what it calls for. Contemplative life has three parts. The first lies in the knowledge of God and spiritual things obtained through reason, teaching by man, and study in holy writ, without spiritual affection and sensual enjoyment. This part has particularly addressed men and great scholars, who have come to this knowledge more or less through the subtlety of human wit and the continuance of study. Of the general wit that God gives to every person. A man who uses reason possesses this knowledge, which is a part of contemplation. It is a sight and knowledge of spiritual things, yet it is merely a figure and a shadow of true contemplation, as it lacks the spiritual savor or inward sweetness that can only be felt by one in great charity. This knowledge is the wellspring of the Lord, to which none is alien. But this kind of knowledge is passing away and becoming bad, for it can be had without charity, and therefore it is not true contemplation. As Saint Paul says, \"If I have all knowledge and all mysteries, and I have not charity, I am nothing.\" 1 Corinthians 13. If I had full knowledge of all things and knew all secrets, and I had not charity, I am nothing. But those who possess this knowledge should keep themselves in humility. in charity: flee worldly and fleshly senses after her might; it is a good way and a great disposition for contemplation, if they desire and may devotedly seek after the grace of the holy ghost. Others who have this ability and turn it to pride and vainglory of themselves, or into covetousness and desiring of worldly states. Gregory prizes and riches not meekly, taking it to the praising of God: nor charitably distributes it in the profit of her fellow Christians. Some of them fall into heresies and errors, or into other open sins, by which they scandalize themselves and all the holy church. Of this ability Saint Paul says, \"Knowledge puffs up, but love builds up. If anyone thinks himself to be something, when he becomes conscious of himself, he falls into falseness, but if anyone loves God, one is known by Him.\" This knowledge alone is but water unfruitful and cold. And therefore, if those who have it would meekly offer it up to our Lord and pray for grace, He should with His blessing turn the water into wine, as He did at the marriage feast. of his mind at the festival of Architriclinus, that is to say, he should turn unknowing into wisdom. And the cold naked reason into ghostly light, bringing love by the gift of the holy ghost.\n\nThe second part of contemplation lies primarily in affection without the understanding of spiritual things, and this is commonly of simple and unlettered men, who give themselves wholly to the deacon, and this is felt in this manner: when a man or woman, in meditation of God by the grace of the holy ghost, feels fervor of love and spiritual sweetness in their mind of Christ. All earthly things, along with all the might of their heart, are uplifted towards our lord through fervent desire and with spiritual delight. And yet, in that time, he has no open sight in understanding of spiritual things nor of the subtleties of holy writ in particular, but only that he thinks for the time nothing else pleases him as much as to pray or think as he does. For the savory delight and comfort that he finds there, and yet he cannot. This is a gift from God. But he feels it well: for from it spring many sweet tears: bringing desires and quieting mourning, which scours and cleanses the heart from all the filth of sin, and makes it melt into wonderful sweetness of Ihu Crist. Buxom, sober: and ready to fulfill all God's will. In so much that he thinks he makes no charge of himself, so that God's will would be fulfilled with such stirrings more than I can or may say. This feeling may not be had without great grace, and he who has it for the time is in charity, which charity may not be lost nor lessened though the fervor of it passes away: but by a deadly sin, and that is comfortable. This may be called the second part of contemplation. Nevertheless, this part has two degrees.\n\nThe lower degree of this feeling. Men, who are active, may have by grace, those who visit them of our Lord, as mightily and as fervently as those who give them holy contemplative life, and have this gift. But this feeling in\n\n(Note: The text appears to be written in Middle English, and there are some errors in the OCR conversion. The text above is a cleaned version of the original text, with some corrections made to improve readability.) This is a little taste of the sweetness of God's love, of which David says, \"Taste and see that the Lord is sweet.\" (Psalm 34:8)\n\nThe higher degree of this part may not be had and held but by those who are in great rest of body and soul. By grace of Ihu, and long trial both bodily and spiritually, they feel a rest of heart and cleansing in consciousness. Such things seem insignificant to them for doing, as sitting still in bodily rest and praying to God, thinking on our Lord, and sometimes on the blessed name of. Iesus, who is comfortable and delightful to them, by whose mind they feel themselves nourished in his affection, and not only by name, but also by all other kinds of prayers: such as the Our Father and the Hail Mary, or hymns or psalms, and other devout sayings of the holy church, are turned, as it were, into a ghostly mirth and sweet consolation, which they are comforted and strengthened against all sins, and much relieved from bodily disease. Of this degree speaks Saint Paul in Ephesians 5:19: \"Be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts, giving thanks to God the Father in the name of our Lord Jesus Christ.\" The third part of contemplation, which is perfect as it may lie here, is both in knowledge and in perfect loving of God. That is to say, in knowing and in perfect loving of God. And this is what a man's soul is first reformed by fullness of virtues, to the image of Iesus. afterward, when he is visited, he is taken in from all earthly and fleshly affections: from vain thoughts and imaginations of all bodily creatures, and as it were more roused out of the bodily wits. Then, by the grace of the Holy Ghost, he is illuminated to see with undistorted understanding the truth, which is God and ghostly things, with a soft, sweet burning love in him, so fittingly that he is roused from his love. Thus, the soul is united and conformed to the image of the Trinity for a time. The beginning of this contemplation can be felt in this life, but the fullness of it is kept in the bliss of heaven. Of this union and conformity to our Lord, St. Paul speaks: \"Who is joined to the Lord becomes one spirit with him.\" This other part may be called burning love in the service of God, and this burning love in contemplation is lower. This is the hierarchy: the former is sweeter to the bodily feeling, the latter is better to the ghostly feeling. For it is more inward. \"worthy: more ghostly, more wonderful. For this is truly a tasting so little as is and an earnest of the sight of heavenly joy: not clearly, but half in darkness. The which shall be fully filled and openly clarified in the bliss of heaven: as St. Paul says, \"Behold now God in a mirror as it were in darkness, but in heaven we shall see openly face to face.\" This is the illumination of understanding in the delights of loving, as David says in Psalm C. xviii: \"Let not the night overtake me in my delights.\" Heb. v. 5: \"He who has tested the Lord in his strength will know about the likeness of Jesus by the fullness of his virtues.\" No man living in mortal flesh can have it continually in his fullness and in the surpassing: but by times when he is visited. And as I understand from the writings of the holy men, it is a very short time. For soon after he falls into a soberness of bodily feeling, and this work makes charity. Thus says St. Paul.\" \"himself we exceed God or are sober with you. Charity of Christ constrains us. Of this part of contemplation and of turning to God, Saint Paul openly says: We are revealed to the face of the Lord, transformed in His image from the clarity of faith into the clarity of understanding, as He spoke: \"And this is much to say.\" Saint Paul, in his person and in that of perfect men, says: \"First, we are reformed by virtues. The face of our soul, unveiled by the opening of the spiritual eye, beholds Him joyfully. Filled and made like His image, we are transformed from the clarity of faith into the clarity of understanding, or else from the clarity of desire into the clarity of blessed love. All this is wrought in a human soul by the Spirit of our Lord, as Saint Paul says: 'This part of contemplation God gives where He wills, to instruct and to teach: to men and to women.'\" occupied in prelacy: and to solitude also, but it is special not common, and though a man who lives his life actively has the yield of it by a special grace, nevertheless, the fullness of it may no man have unless he be solitary and in life contemplative. By this that I have said, may you understand that visions or revelations of any manner of spirit in bodily appearing, or in imagining sleeping or waking, or any other feeling in the body made as it were ghostly, or in swooning or savouring in the mouth, or smelling at the nose, or any other thing it may be felt by bodily wit, though it be never so comfortable and pleasing, they are not contemplation, nor are they\n\nrewarding of ghostly virtues and of this ghostly knowing and loving of God, but all such manner of feeling may be good, wrought by a good angel, and they may be deceiving, wrought by a wicked angel. when he transforms them. For white you well that an angel of light may seem both good and evil. Although the devil can assume the likeness of the same things a good angel might work, an angel and a devil are fundamentally different. Anyone who has felt both should be able to discern which is good and which is evil. However, one who has never felt either, or only one, may be easily deceived. They may appear similar in their outward manifestations, but they are vastly different within. Therefore, they should not be greatly desired or lightly received. But if a soul could, by the spirit of discernment, know the good from the evil, as St. John says, \"Do not believe every spirit, but test the spirits to see whether they are from God\" (1 John 4:1). St. John urges us to not trust every spirit but to test them first to determine whether they are from God. Therefore, by one test, I shall tell you. If you want to know the difference between good and evil, consider the following: If you see any kind of light or brightness with your physical eyes, or imagine anything that others do not, or hear any wonderful sound that tickles your ears physically or in your mind, or taste any sweet savory flavor other than the natural kind, or feel any heat in your chest, as if it were a fire, or experience any delight in any part of your body, or if a spirit appears to you as if it were an angel to comfort and teach you, and if any feeling arises within you that you know does not come from yourself or any physical creature, beware in that moment or later. Observe carefully the stirrings of your heart: If your heart is stirred because of your liking for what you feel, and if you turn away from Jesus Christ and spiritual occupation, such as prayer and thinking about yourself and your defects, it should be a part of heavenly joy and angelic bliss. Conversely, if you think you should not pray or think about anything else but holy thoughts to keep it and delight in it. This feeling is suspect and false, and therefore, though it may be pleasing and wonderful to you, reject it and assert nothing to it. Whoever sees a soul that would entirely yield it to ghostly occupation: he is wonderfully angry, for he hates nothing more than to see a soul in a body of sin feeling genuinely the savour of ghostly knowledge and the love of God. You, who without a body of sin willingly lost, would hinder him and beguile him by such vanity of bodily sauors or sweetness in the wits, to bring a soul into ghostly pride and into a false sense of himself, thinking that he had thereby a feeling of heavenly joy and that he was half in paradise for delight that he feels about him. He is near the gates of hell. And so by pride and presumption, he might fall into errors or heresies or fancies. Or in other bodily or ghostly mischiefs. Nevertheless, if it is so that this manner of feeling does not let you. The heart is troubled by ghostly occurrences, yet it makes the more devout and fervent for prayer. It makes the wiser for thinking ghostly thoughts. Though it may astonish in the beginning, nonetheless it turns and quickens the heart to a greater desire of virtues and enhances one's love for God and one's fellow Christians. It also makes one more meek in one's own sight. By these tokens, you may know that it is of God, made by the presence and touch of a good angel. This privilege had Mary Magdalen, as it seems to my sight. in time when she was alone in the cave. Winter and every day were raised up with angels, and her body and soul were nourished by their presence: thus it is recounted in her story. Of this manner of working of spirits speaks St. John in his epistle thus. And teaches us: \"O you who believe, believe that every spirit that does not confess that Jesus is the Christ has come from God. This is the spirit of the antichrist, which you have heard that it is coming, and now it is already in the world. These words may be understood in many ways / Nevertheless, I may understand them in this way for this purpose: that I have said.\n\nThe knitting and binding of Jesus to a human soul: is by God's will and great desire to have him and see him in his ghostly bliss / The more this desire is, the faster is Jesus knitted to the soul: The less that this desire is, the looser is he knitted: Then what spirit or what feeling it is that lessens this desire and draws it down from the steadfast mind of Jesus Christ and from the kindly stirring up to Jesus, this spirit will unknot him from the soul: & therefore it is not. not of God: but it is the working of the spirit or feeling or revelation that makes this desire stronger. Tie the knots of love and devotion to Ihu faster, and open the eye of the soul into ghostly knowing more clearly. This spirit is of God. Here you see what you shall not suffer your heart willfully to rest or delight in no bodily feeling of such manner comforts or sweetness, though they were good. But you shall hold them in your sight nothing or little in reward of ghostly desire, and instead think on Ihu. Not fix the thought of your heart overmuch on her. But you shall ever seek by great diligence in prayers that you might come to the ghostly feeling of God. And that is that you might know the wisdom of God, the endless might of Him, the great goodness of Him in Himself and in His creatures. For this is contemplation, and that other is none. Thus says St. Paul in Ephesians iii. v.16. \"In love rooted and grounded.\" Comprehendere you should know the length and breadth. Sublimitas and profundus. Be rooted and grounded in charity that you might know neither sound of the earth nor sweet savor in the mouth, but that you might know and feel with all saints which is the length of the endless being of God, the breadth of the water-filled charity and the goodness of God, the height of the almighty majesty of him, and the groundless depths of the wisdom of God. In knowing and ghostly feeling of these things should be the occupation of a contemplative man. For in these things may be understood the full knowing of all spiritual things. This occupation is that one thing which Saint Paul counsels, saying: \"Forgetting those things which are behind, I press toward the mark for the prize of the high calling of God in Christ Jesus.\" (Phil. iii 13-14) Thus much to say. Philippians iii is best for me to contemplate and that is that I might forget all things which are behind or backward and I shall stretch out. my heart ever forward to feel and to grasp the sovereign mediator of endless bliss / Toward all bodily things, things are forward / And for St. Paul would forget all bodily things: and his own body also. With that, he might see ghostly things /\n\nNow I have told you a little about contemplation, what it should be: For this intent that you might know it and set it as a mark before the sight of your soul /\n\nand for desiring all your life time to come to any part of it by the kernel, it is to say / The virtues which were first heavy to do: are now turned into a very delight and savour: as which a man likes in meekness: in peace: in cleanness: in sobriety: & in charity. as in any delights /\n\nNow since virtues are disposing to contemplate. then it behooves you to use certain means to come to virtues. Three means there are which men most commonly use / You give yourself to contemplation / As reading of holy writ and of holy teaching: ghostly meditation: & beseeching prayer with devotion. \"You shall see in me your wretchedness and your sins: pride, covetousness, gluttony, sloth, and lechery, wicked stirrings of envy, anger, bitterness, and unskillful heaviness. Your heart will also be full of vain shames and fears of the flesh and of the world. All these stirrings will boil out of your heart, causing a corrupt water to flow from the source of a stinking well. Let your seat of your soul remain, so that you may never clearly see or feel the love of Ihu Crist. For your heart must be much cleansed through stable truth and constant beholding of Crist's majesty from such sins. You may not have ghostly knowing of God perfectly witnessing himself in the gospel. But blessed are the clean of heart, for they shall see God. In meditation, you shall see virtues necessary for you to have: meekness, mildness, patience, righteousness, spiritual strength, temperance, cleanness, peace, and\" Soberness, faith, hope, and charity are the virtues you shall see in meditation. Consider their goodness, fairness, and profitability, and by prayer, you shall desire and obtain them. Without which, you cannot be contemplative. Job says, \"In quietness and in rest is your salvation.\" (Job 5:2) That is to say, you shall enter into the rest in contemplation. Now, if you should use spiritual works wisely and truly in Him, you must begin rightly. Three things you need first, upon which you shall set all your work. These three are meekness, certain faith, and a whole heart for God. First, you must have meekness in this manner: you shall hold yourself in your will and in your feeling, if you are unable to dwell among me, and unworthy to serve God in consciousness with His servants, and unprofitable to your fellow Christians: waiting both humility and might to fulfill God's works of active life in aid of your fellow Christians. And therefore, as a wretch and outcast, and a refuse of all men, and refuse yourself. Women are shut in a house alone, that you should not trouble any man or woman by evil example. If you cannot profit him by good works, you should rather look after yourself, since you are so unable to serve our Lord by bodily works outward.\n\nTrengham. iii. How much more should you hold yourself unworthy and unfit to serve him spiritually by inward occupation?\n\nFor our Lord is a spirit, as the prophet says. Spes ante faciem nr:am xps dns. Before our face a ghost is our Lord Christ, and the kindly service to him is spiritual, as he himself says. Veri adorantes adorabant prem in spiritu et veritate. Sincere servants shall worship him in spirit and sincerity.\n\nThen you who are so boisterous, so lewd, so fleshly, and so blind in spiritual things, and especially of your own soul, which first needs to know if you should come to the knowledge of God. How shall you then feel yourself able or worthy for to have a state or likeness of contemplative life, which life, as I have said, lies within. Primarily in ghostly knowing and feeling of God. I say this to thee, not that thou shouldst think of thy purpose and be misled by thy enclosing. But that thou shouldst feel this lowliness sincerely in thy heart, for it is true and no less. And then thou shalt desire night and day, according to thy might, to come as near as thou mayst to that state which thou hast taken, trusting steadfastly that it is best for thee by the mercy of God. For truly that is my life. I feel myself so wretched and so far from true feeling from that which I speak: that I can do nothing but cry mercy. And desire after it as I may with hope, our Lord will bring me there in the bliss of heaven. Do thou so too. And be better after that God grants thee the grace. The feeling of this lowliness shall put out. Thy heart unskillful in beholding other men's deeds, and it shall drive thee to behold thyself as if no man lived but God and thee. Thou shalt judge and hold thyself more vile and wretched than any creature that bears life. This unethical act shall cause thee to suffer thyself for its greatness and nobleness of sin and filth that thou shalt feel in thee. Thus, the former must feel sometimes if thou wilt be truly meek. For I tell thee truly, if thou wilt be truly meek, thou shalt think a venial sin in thyself more grievous and painful to thee and greater than great deadly sins of other men. This is true if thou wilt be contemplative. For this reason, that thing which puts thy soul or hinders it most from the feeling and knowing of God, owes to be most grievous and painful to thee. But a venial sin of thyself hinders thee more from the feeling and perfect love of Jesus Christ than any other man's sin can: seem it though it may then seem to thee that thou shouldst arise in\n\n(Note: The text appears to be written in Middle English. I have made some corrections based on context and grammar rules, but I have tried to remain faithful to the original text.) Thy own heart against thyself to hate and judge in thyself all manner of sin which hinders thee from the sight of God more than against the defects of other men. For if thy heart be clean of thine own sins, truly the sins of all others should not displease thee. But now see how this can be. Since it is a deed of charity to blame men for their defects, and to judge them for their amending it is a deed of mercy. I answer as I think: it is for one to blame the defects of others by the way of charity only when the sin is mortal and cannot be corrected by any other man, and when he believes that he himself sooner should be amended by his undertaking it. Otherwise, it is better that he cease. This is true, it seems, by St. John, who held the state of contemplative life, and St. Peter, who held the state of active life. Thence thou seest here something that thou shalt neither judge nor conceive. against them willfully harbor no evil suspicion, but you shall love them, and see no defect in them. Worship in your heart those who lead in the world, and endure many troubles and temptations which you, sitting in your house, feel nothing of. And they have much toil and disease for their own and others' sustenance, and many of them would rather serve God if they could do so in bodily rest. Yet they commit many sins in their worldly business, which if you were in their state, you would fall into. And they do many good deeds which you could not do. It is no doubt that many acted thus. Whose identities you do not know. Therefore, you shall worship all and set them in your heart above yourself as your superiors, and cast down beneath your feet that which makes you most vile and lowly in your own sight: for it is no fear and no danger to\nhow much you may humble yourself beneath all others. Though it were so that in God's sight you had more grace. Whoever exalts himself shall be humbled, and he who humbles himself shall be exalted. (Matthew 23:12) This part of meekness you should begin with, and by this, with God's grace, you will come to the fullness of it and all other virtues. For he who has one virtue has all others. As much as you have of meekness, so much do you have of charity, patience, and all other virtues, though they are not shown outwardly. Be eager to acquire meekness, and hold it dear, for it is the first and the last of all virtues. It is the first, for it is the foundation, as St. Augustine says: \"If you plan to build a lofty house of virtues, order the foundation first. It is also the last, for it is the guardian and preserver of all others. He who gathers virtues without meekness is like one who makes and sells spice powder in the wind. Do as many good deeds as you can, fast, wake, or perform any other good work, if you have no meekness; it is nothing that you do. Nevertheless, if you cannot feel this meekness in your heart with affection as you would, and can only make yourself willing to do so by reason, trusting that it should be so, even if you do not feel it; and if you do so, though your flesh may rise again and will not assent to your good will, be not overly afraid. But you shall bear and endure the false feeling of your flesh as a pain, and then despise and reprove that feeling. Break down that rising of your heart as you would be well paid for being trodden and spurred by other means. And so, by the grace of Jesus Christ, through steadfast thinking. On the mekenes of his precious maiden, you should greatly abate the stirrings of pride. And the virtue of meekness, which was first in your naked will, shall be turned into a feeling of affection. Without this virtue, either in true will or in feeling, whoever disposes himself to serve God in contemplative life will never reach it. The higher he climbs through bodily penance and other virtues, the less he has this meekness. Conversely, the lower he falls, for, as St. Gregory says, \"He who cannot perfectly despise himself, he has never yet tasted the meek wisdom of our Lord Jesus Christ.\"\n\nYpocrites and heretics do not feel this meekness in good will or in affection. But their hearts and reigns are far from the soft feeling of this virtue. They believe they have it, but they gnaw at the dry bark without. But they cannot come to the sweet kernel and the inner savour of it. They show outward meekness in habit and holy speech; in lowliness: but the sweet savour and inner kernel of it they cannot attain. They behaving as if endowed with many bodily and spiritual virtues, yet lacking in will and in the appearance of it in their hearts where meekness should be: it is feigned. For they judge and despise, and hold in contempt others who will not do as they do and teach. They label such persons either fools through uncouthness or blinded by fleshly living. Therefore, they lift themselves up above all others in their own sight, believing they live better than others and possess only the truthfulness of good living, as well as singular grace of God in knowing and feeling, surpassing other men. In this self-flattering sight, they take delight and worship and praise themselves as if they were the only ones. They pray and thank God with their lips, but in their hearts they steal the worship and thanks from God and set it in themselves. Thus, they have neither meekness in feeling nor in will. A wretched knave or a sinner who falls daily, and he is sorry for it though he. A heretic or hypocrite has neither affection nor good will, but the Pharisee had, as our Lord says in the Gospel, when he entered the temple to pray. The Pharisee did not pray or ask for anything from God, for he thought he had no need. But he began to strike his breast and cried out for mercy. The publican, whom he knew to be a wretch, was nearby, and he thanked God that he was not such a one. For the Pharisee had fasted twice in the week and paid his tithes, and the publican had not. Our Lord said that he went home without grace as he had come. But now you say, in what way did the Pharisee transgress, since he thanked God and was sincere in what he said? I answer that this Pharisee. The text translates to: \"He transgressed as much as he acknowledged and confessed in his heart the public wrong, which was justified by God. And he also transgressed because he thanked God only with his mouth, but he delighted preciously and willfully in himself of the gifts of God: stealing the worship and love from God and setting it in himself. This same condition of this Pharisee truly exists in heretics and hypocrites. They will not gladly pray, and if they pray, they make themselves known insincerely, revealing their wretchedness not truly, but they feign thanks and love for God with their mouth, but their delight is empty and false and not in God. Yet they do not think so; they cannot love God. For, as the wise man says, \"No prayer is more pleasing in the mouth of a sinner.\" It is neither seemly for a sinner to pray in the name of God. Therefore, it is profitable for us and for such wretches to leave the condition of this Pharisee and feigned love of God, and follow the publican in humility, asking mercy.\" For forgiveness of sins and grace of ghostly virtues, that we might afterward with a clean heart sincerely take him and love him, and yield him holy worship without feigning. Our Lord asks this through his prophet: \"Isaiah says, 66: 'Nisi super oleum contristor et tremuer sermones meos? Upon whom shall my spirit rest, and he answers himself and says, \"Upon none but upon the meek, poor, and contrite in heart, and fearing my words?\" If you will have the spirit of God ruling in your heart: be meek and fear him.' The second thing which you ought to have is certain truth in all articles of the faith and in the sacrament of holy church. Believe them steadfastly with all your will in your heart. And you shall feel any stirring in your heart against any of them by suggestion of your enemy, to put you in doubt of them, be steadfast and not too much afraid of feeling such stirrings, but forsake your own wisdom without disputing or questioning them, and set your faith generally. In the faith of the holy church, and charge not the stirring of your heart, which, as the semblance is contrary to that; for stirring is not your faith, but the faith of the holy church is your faith, though you never see it or feel it. Bear such stirrings patiently, as a scourge of the Lord, by which He will cleanse your heart and make your faith steadfast. Also, you ought to love and worship in your heart all laws and ordinances made by prelates and rulers of the holy church, in declaring the faith or the sacraments or in general of all Christ's men. Mekely and truly assent to them, though you know not the cause of their ordinance. And though you think some were unskillful: you shall not judge or reprove them, but worship them all, though they seem but little to you. Receive no opinion, no faith, no singular conceit or more holiness from your own imagination, nor from the teaching of any other man, which contradicts this. You shall be given the ordinance or general teaching of the whole church. And over this, you shall hope that you are ordained by the Lord to be saved. As one of His chosen, by His mercy, do not abandon this hope, whatever you may hear or see, or whatever trial you may face. Though you may think yourself a great wretch, unworthy to sink into hell for the little good you do or the insufficient service you render to God, yet hold to this truth and this hope, and ask for mercy. Though all the demons of hell appeared to you in bodily form, sleeping or awake, saying that you should not be saved, or all men living on earth, or all the angels in heaven, if it could be said to you, you should not leave them nor be greatly disturbed from the hope of salvation. I say this to you, for some are so weak and simple that when they have given themselves entirely to serve God according to their ability, if they feel any stirring within themselves, or if it comes from any of the demons. A prophet who is called a soothsayer should not be saved, or if his manner of living is not pleasing to God, they are astonished and stirred with such words. Uncunningly, they fall into great heaviness and despair of salvation. Contrarily, it is perilous for him who lies wittingly in deadly sin to trust in salvation. In hope of trust, he will not forsake his sin nor truly turn to God and the holy church.\n\nThe third thing necessary for one in the beginning is an honest and stable entrance. That is to say, an honest will and a desire only to please God, for charity is that without which all is nothing that you do. And you shall set your intent always to search and strive how you might please Him. No time for willful ceasing of good occupations, either bodily or spiritual. Nor shall you set a time in your beginning. herst as long as you would serve God, and since your heart willfully falls down into vain thoughts and idle occupations, desiring it to be necessary for the saving of your bodily kind: leaving the keeping of your heart and good occupations. seeking rest and comfort for a time outwardly by your bodily wit, or inwardly by vanities. it should be more sharp afterward for spiritual trials, for I believe it is not so. I do not say that you can truly perform your intent in deed. often your bodily need, eating, drinking, sleeping, and the freedom of your flesh will hinder you, no matter how eager you are. But I would that your will and intent were always whole for spiritual or bodily travel. and no time to be idle, but always lifting up your heart by desire to God and the bliss of heaven, whether you eat or drink, or any other bodily labor that you use: as much as you can willfully leave it. For if you have this intent, it will make you ever quick and. In your travels, and if you falter by frailty or negligence in any idle occupation or vain speech, it will pierce your heart sharply, making you turn again to inward thinking of Jesus Christ or some good occupation. For your bodily nature, it is good to use moderation in eating, drinking, and all other bodily pains. And in long prayer by speech, or in bodily feeling through great devotion, or in weeping or such other means. Also, in imagining the spirit, whatever a man feels no grace or meaning, for the more that it is of this, the better it is. You will hate sin and all fleshly loves and fears without seeing. And you will love virtues and cleanses, desiring them without end. I do not say that it is necessary to save, but I hope it is profitable. And if you keep it, you will profit more in one year in virtues than you would without this profit in seven years. You have been told at the beginning of this text what you shall behold in your desire, and draw toward it as near as you may. I have also mentioned the beginning and what is required for you: meekness, sincere truth, and a whole heart devoted to God. Set your ghostly house by prayer and meditation and other spiritual virtues. Then I say to thee: pray or think, or do any good deed by God's grace or commit any sin by your own free will, or whatever you see, hear, smell, or save within your imagination, knowing or feeling in your reason - bring it all within your truth and the rules of the holy church, and cast it all into the mortar of meekness. Break it small with the pestle of fear of God and through the powder of all this in the fire of desire, and offer it so to God. And I tell you truly, this offering will be pleasing in the sight of your Lord Ihu. And sweet shall the smoke of that fire smell to the face of your Lord. Ihesu: This is to say, draw all that you feel within the truth of the holy church. Break yourself in meekness and offer the desire of your heart only to your Lord Ihu for to have him and nothing else but him. If you do this, I hope by the grace of Christ, you shall never be overcome by your enemy. This taught us St. Paul when he said, \"If I eat or drink, or do anything else, I do it all in the name of our Lord Ihu Christ.\" Forgetting yourself and offering it up to him. Means which you shall most use I have before said: prayer and meditation.\n\nFirst, I shall show you a little of prayer, & after of meditation.\n\nPrayer is profitable and beneficial to use for obtaining cleansing of the heart by destroying sin and receiving virtues. Not that you should, through your prayer, make our Lord know what you desire, for he knows well enough what is needed, but for you to... To make yourself ready and worthy by your prayer to receive grace as a clean vessel. The grace that our Lord will freely give, which grace may not be felt until you are as said and purified by the fire of desire in deep prayer. Though prayer is not the cause for which our Lord gives grace, yet it is a way by which grace freely given comes to a soul.\n\nBut now, perhaps, you desire to know how you should pray and on what thing you should set the point of your thought in your prayer, and also what prayer would be best for you to use. As to the first, I answer and say this: When you are wakened from sleep and ready for prayer, you should feel yourself fleshly and heavy, ever turning away from vain thoughts, dreams, fancies, or worldly unskillful business or of the flesh. Then it behooves you to quicken your heart by prayer and direct it as much as you may to some devotion. And in your prayer, you should not set your thought on: hert is focused on nothing bodily, but all travel is for drawing thoughts away from the beholding of all bodily things, so that desire may be naked and bare from all earthly things, ever reaching up to Ihu Crist. Whom you may never see bodily as He is in His godhead. Nor by bodily likeness in imagination, But through deep and continuous beholding of the meekness of His precious majesty, you may feel the goodness and grace of His godhead: what your desire is is eased and helped, and is made free from all fleshly thoughts and affections. And is greatly lifted up by spiritual might into spiritual savor and delight in Him of His spiritual presence, and hold therein much of the time of your prayer, so that you have no great mind of earthly things, or else the mind grieves but little. If you can pray thus, then you can pray well. For prayer is nothing else but a stretching desire of the heart into God: by withdrawing of the heart from all earthly thoughts. And so is prayer likened to a fire, which of its own nature ascends to heaven. Own kind leans towards the lowly of the earth, and always strives upwards to their right. Desire in prayer what it is touched by and enlightened by the ghostly fire which is God. It is ever upward striving to Him that it came from,\n\nSpeaking of the fire of love, I do not know well what it is, for I cannot tell you what it is, save this: that it is neither bodily nor physically felt. A soul may feel it in prayer or in devotion. Which soul is in the body, but he feels it not with any bodily sense,\nFor though it be so, it works in a soul, the body may be torn into a heat, and as it were heated for the liking of the spirit. Nevertheless, the fire of love is not bodily. For it is only in the ghostly desire of the soul.\n\nThis is known to no man or woman who feels devotion, But some are simple and believe, because it is called fire, that it should be hot like bodily fire is, and for this reason I have said,\n\nNow, as to the other. To know what prayer is best to use, I shall say as I think, Thou shalt understand. There are three kinds of prayers: the first is spoken prayer directly to God, such as the Our Father and the Hours, which are also made more generally through the Church's ordinance. Men of devotion also make other special prayers, such as those to the Lord and to the Virgin and her sites. Regarding this kind of prayer, which is called vocal prayer, I believe it is most effective for the religious and those bound by custom and rule to say the Matins and Hours devoutly. For when you say your Matins, you also say your Our Father primarily and other prayers. It was ordered to say also psalms, hymns, and such other prayers made by the Holy Ghost, as the Our Father is. Therefore, you should not say them hastily and carelessly, as if you were unwilling to be with them, but you should gather your affection and thoughts to say them more sadly and more devoutly than any other prayer of devotion. Trusting in this, \"forsooth, this is the prayer of the holy church, there is no more profitable prayer for one to use commonly than this. And so, put away all heavinesses, and by grace turn your need into a great freedom. It shall not let you off from spiritual occupation. And after this, you may use others, such as the Our Father or any such others, and of these in which you feel the most savour and most ghostly comfort. I hold this manner of prayer most suitable for every man in the beginning of his conversion for the use of most other spiritual occupations. For a man in the beginning is rude and boisterous and fleshly, but if he has grace and cannot think any ghostly thoughts in meditation, for his soul is not yet cleansed from old sin, therefore I hope it is most suitable for him to use this manner of prayer, as for saying his Pater Noster and his Ave, and to read up his psalter, and such others, for he cannot renounce lightly by.\" This is a prayer for those who seek to know and love, they need a sure staff to hold them back. This staff is a special prayer spoken by God and the holy church to help human souls. With this prayer, the soul of a man who is always falling down into worldly thoughts and fleshly affections will be lifted up and held by it, as if by a staff. Nourished with sweet words of the prayer like a child with milk, and ruled by it so that he does not fall into errors or fantasies through his vain meditations. In this manner of prayer, there is no deception for those who steadfastly and meekly trust in it.\n\nThus, you can see that these men, if they are such that in the beginning of their conversion or soon after they have felt a little ghostly comfort or in devotion or in knowing, and are not yet established in it: they leave such vocal prayer and other bodily exercises aside, and give themselves wholly to meditation. And they rest often in their meditation. They imagine and think of ghostly things according to their own wit and follow her bodily feelings, and have not yet received grace to the contrary: therefore they often betray her wit and weaken her bodily strength. They fall into fantasies and singular conceits or open errors: let grace that God gives them not be lost through such vanities. The cause of all this is a private pride in themselves. For they have felt a little grace, which they deem so passing that they lose it. How little it were that they feel in regard to that which God gives or may give them, they should be ashamed to speak of it. But it is in great need - of this manner of prayer by speech. Speak to the Lord, David said in the Psalter, Psalm 142. I have cried to thee, O Lord. I have called upon thee, my rock.\n\nThe second manner of prayer is by speech, but it is not of any certain special saying. And this is what a man or woman feels grace of devotion from the gift of God, and in his devotion speaks to him as if he were present. This man pleases God in his presence with such words as seem most fitting for the time. And afterwards, various rewards come to his mind - either recalling his sins and wretchedness, or the malice and deceits of the enemy, or else the mercy and goodness of God. He cries out with a heartfelt desire, Psalm 40:8, \"Speak, O Lord, your servants hear; be gracious and grant us success in our work - we shall extol your name in Zion.\" Love and praise our Lord, for he is good, and by such words and psalms as are fitting for loving and praising God. As David said, \"Taste and see that the Lord is good; blessed is the man who takes refuge in him.\"\n\nThis manner of prayer pleases God, for it is only from the affection in the heart. Therefore, it never goes unrewarded without some grace. This prayer belongs to the second part of contemplation, as I have said before. Whoever has this. The yield of God is fittingly/humbly required of him for a time to leave the presence and company of all men: and to be alone, lest he be hindered. He who holds it, let him do so while he may, for it may not long remain in favor. For if grace comes abundantly, it is wondrously true to the spirit: though it is pleasing. And it is a great waste to the bodily kind, for it makes the body, if grace comes powerfully, behave as if mad or drunk, and unable to rest. This is a point of the passion of love, which, by great violence and mastery, breaks down all lusts and likings of any earthly thing. And it would lead the soul with the blessed sword of love, causing the body to fall down and unable to bear it. This touching is of such great power that even the most vicious or fleshly man living on earth, if touched powerfully by this sharp sword, would be greatly saddened and sober for a long time afterward: loathing all the lusts and likings of his flesh: and all earthly things. This is why he took most delight in this manner of feeling, according to the prophet Jeremiah. \"For it is in my heart as a burning fire shut up in my bones. And I cannot hold it in, nor hide it, but I must speak it out, as the prophet says of himself: 'This love fills the might of my soul, as marrow fills the bone.' And this within, not without, in the intellect and not in the understanding. Yet it is so powerful within that it smites out into the body and makes the whole body quake and tremble. It is softer than the bodily kind and so unfamiliar that he can no longer bear it or endure it, but fails and is overcome by it.\" The third manner of prayer is only in the heart without speech, by great rest and softness of the body and soul. A clean heart he behooves to have who shall pray well thus. For it is of such men and women that, through long travel bodily and spiritual or else through such sharp smitings of love as I have before said, have come to rest of spirit, so that their affection is turned into spiritual savour, and they may nearly continually pray in their heart, and love and praise God without great letting off. \"temptations or of vanities. As I have before said in the second part of contemplation, this kind of prayer says Saint Paul: \"But my spirit prays, but my mind is without fruit. What then? 1 Corinthians 14:14. I will pray with my spirit and with my mind. I will sing with my spirit in the psalms; but if with my mind I understand not the songs, I am without the consolation I seek. What then shall I do? says Saint Paul, and he answers and says, I will pray with my spirit and in the desire of my spirit; and I will pray inwardly in my spirit without the desire of my mind in the sweetness and savour of the love and the sight of God; by which sight and feeling of love my soul is fed. Thus, as I understand, Saint Paul could pray of this kind of prayer. Our Lord speaks of this kind of prayer figuratively in holy writ: 'The fire on my altar shall burn continually.' And the priest shall put wood on it every morning, and offer the burnt offering and the meal offering and the peace offerings.\" no extinguish, Leuit. 6. This is to say, the fire of love shall ever burn in the soul of a devout and clean man or woman, who is the water of our Lord. And the priest shall every day at morn lay to sticks and nurse the fire. That is to say, this man shall be holy psalms: clean thoughts and fervent desire shall nurse the fire of love in his heart, that it go not out at any time. But now you see that I speak over your heads in this manner of prayer, for it is no mastery to me to say it, but to do it is the mastery. You say that you cannot pray thus devoutly or so holy in heart as I speak of. For when you would have the mind of your heart uplifted to God in your prayer, you feel so many thoughts concerning your own deeds done before or what you shall do, and of other men's deeds, and such many other things, letting and tarrying so that you may neither feel savour nor rest nor devotion in your saying, and often the more you. \"Keep your heart faithful: the farther it is from [it], and the harder it is from the beginning to the end, that you think it is all lost that you do, and concerning what you say, that I speak to you about prayer, I grant that I speak otherwise than I can or may do; nevertheless, I say it for this intent, that you should know how we ought to pray if we did well. Since we cannot do so, then we should know our weaknesses and cry for God's mercy. Our Lord said, \"Love the Lord your God with all your heart, with all your soul, and with all your strength.\" (Deuteronomy 6:5 and Luke 10:27) It is impossible for any man to fulfill this commandment as fully as it is said. Yet, our Lord commanded us to love so much for this intent, as Saint Bernard says, that we should know our weaknesses and then humbly cry after mercy, and we shall have it. Nevertheless, I will tell you as me: \"\n\n(Note: The text appears to be in Middle English, and the given text seems to be a transcription of a handwritten document. The text seems to be a religious or devotional passage, possibly from a sermon or a religious text. The text appears to be discussing the importance of humility and the need to seek God's mercy despite human weaknesses. The text also includes a reference to a biblical passage from Deuteronomy and Luke.) Think in this asking, when thou shall pray, make thy intent and will in the beginning as whole and as clean to God as thou canst shortly in thy mind, and then begin and do as thou canst. And though you be never so hindered against your first will, be not afraid: nor be angry with thyself: that he yields not the savour and ghostly sweetness with devotion as thou thinkest that he yields to other creatures, But see thereby thine own weaknesses: and bear it easily, holding in thine own sight thine own prayer feeble as it is with meekness of heart, trusting also certainly in the mercy of our lord that he shall make it good and profitable to thee more than thou knowest or feelest. For know well that thou art excused from thy debt: and thou shalt have reward for it as for another good deed thou doest in charity though thine heart were not therein doing. Therefore do that which longeth to thee, and suffer our lord to yield what he will: and teach him not. And though thou thinkest. You shall be reckless and negligent, and as if in great defiance for such things. Nevertheless, for this deficiency and all other venial sins which cannot be avoided in this wretched life, lift up your heart to God, knowing your wretchedness, and cry mercy with a good trust of forgiveness. And strive no more with it: nor hang longer on it, as you would by mastery not feel such wretchedness.\n\nNow I will tell you a little about meditation. You shall understand that in meditation, no certain rule can be kept by every man, for they are in free gift of our Lord after the various disposings of chosen souls, and according to their state. Also, according to what they profit in virtues and in their state, he increases their meditations both in ghostly knowing and loving of Him. For he who is ever like-wise in knowing of God and ghostly things seems to grow but little in the love of God, and this may be shown openly in the apostles. Who they in the day of their election were: They were filled with burning love of the holy ghost. They were neither fools nor foolish, but they were made wise both in knowing and speaking of God and of spiritual things, as much as a man might have in the flesh living. Thus speaks holy write of them: \"They were filled with the holy ghost and began to speak the great wonders of God.\" And all that knowing they had by being raised in love of the holy ghost. There are various meditations which the Lord puts in a man's heart. Some I will tell you about, for this intent. If you feel any of them that you should follow better in them, In the beginning of the conversion of such a man who has been much corrupted by worldly or fleshly sins, his thought is most often upon his sins with great compunction and sorrow of heart, with much weeping and many tears of the eye, meekly and humbly asking mercy and forgiveness of God for them. And if he be: Our lord will sharply urge us to make amends, for he will soon make himself clean. He will think that his sins are ever before him, so foul and horrible, that unless he bears himself in humility, he will find fighting and fretting, and biting of his conscience, making him think that he is not truly penitent. And unless he has rest in some way, he will not be able to endure such tribulation, even if our lord, in his great mercy, comforts him at times as the great deacon of his passion or through some other means he chooses to grant it. Our lord works in this way in some men's hearts more or less as he wills. And all this is the great mercy of our lord, not only forgiving the sin or the transgression, but also forgiving the pain for it in purgatory for such a little pain here of the biting of conscience. And if he will dispose a man to receive any special gift of God's love, he must first be scourged and cleansed by Such a fire of compassion is for all the great sins committed by this man. David speaks of this trait in many places of the Psalter, and specifically in the Psalm Miserere mei Deus (Psalm 51). And sometimes after this trait, and sometimes with all, such a man or another, who by the grace of God has been kept in Innocence, our Lord grants a meditation of his humanity, as of his birth or passion. And when this meditation is made by the Holy Ghost, then it is right profitable and gracious. And you shall know this by this sign: When it is so that you are stirred to a meditation in God, and your thought is suddenly drawn from all worldly and fleshly things, and you think in your soul that your Lord Ihu was in a bodily likeness as he was on earth, and how he was taken by the Jews and bound as a thief, beaten and spat upon, scourged and nearly to death, how lowly he bore the cross on his back, and how cruelly he was nailed thereto. Also of the crown of thorns on his head and of the sharp spear that pierced him to the heart, and in this ghostly sight, you feel your heart stirred to great compassion and pity for your Lord Jesus. You mourn and weep and cry with all the mights of your body and soul, wondering at the goodness and love, the patience and meekness of your Lord Ihu. That he would endure so much suffering for such a wretched captive as you are, and yet you feel such goodness and mercy in our Lord that your heart rises up in love and gladness of him with many sweet tears. Having great trust in the forgiveness of your sins and the salvation of your soul by the virtue of this precious passion, when the mind of Christ's passion or any point of his humanity is thus made in your heart by such a ghostly sight, with devout affection answering, know well then that it is not of your own working. Nor feigning of any wicked spirit, but by the grace of the Holy Ghost. It is an. \"openying of the ghostly eye into crystall man's head. It may be called the fleshly love of God, as St. Bernarde calls it. In as much as it is set in the fleshly kind of Christ, and it is right good and a great help in destroying great sins, and a good way to come to virtues, and so after to contemplation of Christ's godhead. For a man shall not come to ghostly light in contemplation of Christ's godhead, but if he comes first in imagination by bitterness and compassion, and by steadfast thinking of his manhood. Thus St. Paul did. First he said, \"Nothing reveals to you but Him, the crucified Christ, and this cross.\" (1 Corinthians 6:3) He showed you rightly nothing that I could do, but Jesus Christ and Him crucified. As if he had said, \"My knowing and my trust is only in the passion of Christ.\" And therefore he also said, \"Let all joy and liking be far from me, but in the cross and in the passion of our Lord Jesus Christ.\" (Galatians 9:14)\" Our Lord Jesus Christ said, \"Preach to you I give the power and wisdom of God. I first preached to you about the manhood and passion of Christ. Now I preach to you about His godhead. For Christ is the might of God and the endless wisdom of God. This manner of meditation a man does not always have, but when the Lord wills it, to some men and women He gives it throughout their lifetimes. When He visits them, their hearts melt in devotion and are fed and comforted against all manner of temptations of the enemy. It is a great gift of God to some men. To others, He grants it plentifully first and then draws it away for various reasons. If a man becomes proud of it in his own sight or commits some sin, by which he makes himself unable to receive grace.\" Our Lord withdraws it [from us] and all other devotions from a man or a woman, for He will suffer him to be as said by temptations of his enemy. And so He disposes a man to know and feel himself more ghostly, for He said so to His disciples: John 16. Peraclitus will not come to you. It is expedient for you that I go from you bodily. For as long as He was with them they loved Him much, but it was fleshly in His humanity. Therefore it was expedient for them that He should withdraw the bodily form from their sight, that the Holy Ghost might come to them and teach them to love Him and know Him more ghostly, as He did on the day of Pentecost. Rightly it is expedient for some that our Lord withdraws a little the bodily and fleshly likeness from them of the soul, that the heart may be set and fixed more easily in ghostly desire and seeking of His godhead.\n\nNevertheless, it behooves a man to suffer many things. temptations first / And these temptations fall frequently to some men and women after comfort is withdrawn, on various methods by the malice of the enemy. Thus, when the devil perceives devotion much withdrawn, and the soul left as it were naked for a time, then he sends them temptations of lechery or gluttony. So hot and burning that they shall think they have never felt anything so grueling in all their life time before, when they have given in most to sin. In so much that they shall think it impossible for them to endure long and suffer it, but they have no choice but to fall, and therefore they have more sorrow, both for the lack of comfort and the devotion which they were accustomed to have, and they have great fear of falling from God by such open sins. And all this the devil does at God's suffrage, to make them think it necessary, and turn again to sin as they were wont to do. But whoever will endure a while and suffer a little. Payne and do not turn again to sin for no reason. The hand of our Lord is near, and He helps swiftly. For He keeps Himself securely, and the man did not know how, as the prophet David says in the person of our Lord: \"Come to me in tribulation.\" Psalm 9. I am with him in his tribulation, and in temptation I shall deliver him, and I shall make him glorious in my bliss. Some men He tempts maliciously, as by my mystifying of the faith or of the sacrament of the blessed body of our Lord. Also by despair or blasphemy in our Lord or one of His saints, or loathing of their life, or bitterness or unspeakable heaviness, or fear of them and of their body if they dedicate themselves to God's service. Some men He tempts also, and especially solitary men and women, by fears and uglinesses, and quaking and shaking. Either appearing to them in bodily likeness or else in imagining, sleeping and wandering, and lingers with them so that unless one may they have any rest. And he tempts in many ways those who are thus deceived or in any other way. First, they should put all their trust in our Lord Ihu Crist and remember often his passion and the pains he suffered for us. They should steadfastly believe that all sorrows and trials that they suffer in such temptations, which seem to an uncunning man as forsaking of God, are not reprehensible or forsaking, but an attempt for their betterment. Either for cleansing of their sins beforehand or for great increase of their merit and disposing to much grace, if they will endure and stand firm and do not willingly turn back to sin. Another remedy is that they should not fear or charge themselves as for a sin. Nor should they harbor malicious stirrings of despair or blasphemy or any such other that are ugly to hear. The feeling of these temptations inflames the soul no more. If they hear a loud bark or a flee bite, they tarry the soul, but they do not appear to the soul if a man dismisses them. And they set them at naught, for it is not good to strive with them to put him out by force. For the more that they strive with such thoughts, the more they cling to them. And therefore they shall as much as they may draw out the thought from them and set it to some other occupation. And yet if they will ever harbor thoughts of anger or heaviness towards them, then it is good for them that they are not angry or heavy-hearted towards them, but with good trust in God bear them as it were a bodily pain and a scourge of our Lord for cleansing of their sins. As long as He will, for His love, as He was scourged and bore the cross for their love. And over this, it is good for them to show their hearts to some wise man in the beginning before they are hardened in the heart, and that they leave their own will and follow his counsel. And that they show them not lightly to any uncaring or worldly man. Whoever has never experienced such temptations, for they might easily bring a simple soul to despair by forsaking themselves of these kinds of temptations. A person seeming forsaken by God and not comforted in being tempted, our Lord says this through His prophet: \"Abandon you I will in My anger. Isaiah liiii, and in the moment of My indignation I will strike you, and in My afflictions I will gather you.\" I left thee a little, I tarried a little, and in a moment of My wrath I smote thee. All the pain and penance that thou sufferest here is but a point of My wrath in comparison to the pain of hell or purgatory. Yet, in My manifold mercies, I shall gather you together when you think that you are forsaken. Then shall our Lord help you, as Job says: \"Thou shalt be consumed and putrefied, but thou shalt rise up as the morningsun and have confidence.\" (Job xi. 4-5) That is to say, when thou art brought so low by travail in temptation that the thinketh none help nor comfort, but as thou were a floor man, yet stand steadfast in hope and pray God. And truly thou shalt suddenly spring up as the day star in gladness of heart: and have a very true trust in God, as Job saith,\n\nAnd also in comfort of such men that they should not despair in temptation. The wise man saith thus of our Lord: In temptation he walks with him; in the first place he chooses him, and leads him by custom and habit and approves him. And he crucifies him in the midst of temptation with his doctrine, until he tests him in his thoughts. And he believes in his soul. To lead him on the right way he will bring him. And he will strengthen him and make him glad, and will uncover his hidden things: and will treasure up wisdom and knowledge of justice for him.\n\nThis is much to say, The wise man, for he would that no man should despair in temptation, in comfort of them saith thus: In temptation our Lord forsakes not a man. But he With him from the beginning to the last end, for he says: firstly, he tempts him, and that is when he draws a man to him through the comfort of devotion. Afterward, sorrow and fear and temptation he brings upon him, and that is when he withdraws devotion and allows him to be tested. He says that he torments him in tribulation until he has thoroughly tested him in his thoughts. And until a man puts all his trust in him fully, then our Lord brings him out into the right way, testifies to him, and gladdens him, and then shows him his purity and his treasure of knowledge and understanding of righteousness. By these words of holy writ may you see that these temptations or any other, however ugly they may be, are speedy and profitable to a man who, by grace, is in full will to forsake sin. If he will suffer as he may and endure God's will, and not turn back to the sin which he has forsaken for no sorrow, no pain, nor fear of such. If you are tempted, but always stand steadfast and pray with good hope, our Lord, in his infinite goodness, having pity and mercy for all his creatures, when he sees fit, lays his hand and strikes down the devil and all his power. He eases them of their trouble and puts away all fears and sorrows and darkness from their hearts. He brings in light of grace and opens the sight of the soul to see that all the trouble they had was futile to them. He also gives them a new spiritual strength to withstand the temptations of the devil and all deadly sins without great trouble. And leads them into a sadness of good virtues living. In this state, if they are meek, he keeps them until their last end. And then he takes them all holy to him. I say this to you if you are tempted or troubled by any such kind of temptations, do not be afraid tomorrow, but do as I have said and even better if you can. I hope by the grace of Jesus Christ you will. Shalt thou never be overcome by thine enemy,\nAfter this, when thou hast escaped such temptations or else our Lord hath so kept thee as He does many by His mercy,\nthat thou hast not tarried much with such,\nThen it is good for thee that thou turn not thy rest into idleness,\nFor there is many a man that taketh rest upon him too soon,\nBut thou shalt it thou wilt begin a new game and a new journey,\nAnd that is for to enter within thine own soul by meditation to know what it is,\nAnd by the knowing thereof to come to the ghostly knowing of God,\nFor St. Augustine says, \"By the knowing of myself, I shall heat the knowing of God.\"\nI do not say that it is necessary for thee to travel so or to none other may,\nbut he feels himself stirred by grace as if called thereto,\nFor our Lord giveth diverse gifts where He will,\nnot to one man all, nor to all men one,\nbut safe charity which is coming to all men. prayer or in the passion of Christ, or anything else, however small, leave it not too soon, for none other but if he feels sincerely a better, but hold that he has and remain steadfastly in it, ever desiring a better when God will give it. Nevertheless, if he is drawn somewhat away and sees a better and feels his heart stirred towards it, then it seems a calling from our Lord to the better, and then it is time that he follows after to get it and fulfill it as swiftly as he may. Our holy fathers taught us before that we should know the measure of our gift, and upon that working not taking upon ourselves more than we have in feeling, we may ever desire the best, but we may not ever work the best. For we have not yet received that grace. A house that runs after another house only because he sees other houses run, but if he runs for the sake of the wind, he will not spare for weariness until he has got it. Right. \"Whoever has grace, however little, and willingly engages in it, and makes himself travel to another which he has not yet, only because he sees or hears that another does so, can run for a while until he grows weary. And then he shall turn home again. But he who works in such grace as he has, and desires by prayer meekly and persistently after more, and feels his heart stirred to follow the grace he desires, he may safely run if he keeps humility. And therefore desire of God as much as you may, without measure or discretion, of all that belongs to his love or to have blessedness. For whoever can most desire of God, will feel him most. But work as you may: and cry God mercy for that you may not. Thus it seems Saint Paul said, 'One has a gift from God. A new commandment I give to you, by the way.' Another says, 'Another in this way: another, however, in this way.'\" Itm2. This work is given to us: the grace of Christ's gift, measured by the donation. Nevertheless, there is one work necessary and effective for travel inwardly, and I hope a high plain way as much as possible in human work, to contemplate [contemplate/know] one's own soul and its [its] fairness and beauty. In this inward beholding, you shall more see the worship and dignity which it should have by nature of the first making. And you shall see the wretchedness and misery which you have fallen into for sin. From this sight shall come a desire with great longing in your heart to recover again that dignity and worship which you have lost. Also, you shall feel a loathing and a gnawing of yourself with great will to destroy and bring down yourself and all things that hinder from that dignity and that joy. This is a ghostly journey hard and sharp at the beginning. Whoever quickly travels therein. It is a true tale in the soul against the ground of all sins little and much. Which ground is nothing else but a false misrule of man to himself. Out of this love, as St. Augustine says, springs all manner of sin deadly and venial. And truly, unless this ground is well rooted out and deeply plowed up, and as it were nearly dried up by casting out all fleshly and worldly fears and loves, a soul may never feel ghostly the burning love of Jesus Christ, nor have the homely presence of his gracious grace, nor have clear sight of spiritual things by the light of understanding. This is the true tale that a man ought to draw his heart and mind from the fleshly love and the liking of all earthly creatures, from vain thoughts and from fleshly imaginations. And out from the love and the vicious feeling of himself, that the soul shall find no rest in any fleshly thoughts or earthly affection. Then, in as much as the soul may not find its ghostly rest in the love and in the sight of Ihu Crist, it behooves This tale is narrow and difficult / And yet I hope it is the way which Christ taught to those who would be his perfect lovers in the gospel, saying, \"Take in at the narrow gate. For wide is the gate and broad the way that leads to destruction, and few find it. Strait is the gate and narrow the way which leads to life, and few find it.\" Luke xiii. And how narrow this way is our Lord tells in another place, \"If anyone wishes to come after me, let him deny himself and take up his cross and follow me.\" Matt. xvi. He who hates his life in this world will keep it for eternal life. That is, whoever wishes to come after me, let him deny himself, hate his own soul, and all fleshly love, and the vain liking of all his bodily desires for love of me, and take up his cross. That is, suffer the pain of this awhile, and then follow me, in contemplation of my manhood. The soul of a man is made of three mights: mind, reason, and will. In as much as the mind was made mighty and steadfast by the virtue of the Father's almighty power, it holds him without:\n\nCol. iii. Mortify my flesh, your vestures which are upon the earth,\nImmodesty, lust, concupiscence, evil;\nSleigh your members upon the earth,\nnot the members of the body but of the soul,\nas uncleanness, lust, and unskyful love to yourself and to earthly things.\n\nTherefore, as your travel has been here before, facing bodily sins and open temptations of the enemy as it were from without, so now in this ghostly work within yourself, destroy and break the ground of sin in yourself, as much as you may,\nAnd that you might bring it about more readily, I shall tell you as I think:\n\nThe soul of a man is a life made of three mights: mind, reason, and will. To the image and likeness of the blessed Trinity, inasmuch as the mind was made mighty and steadfast by the virtue of the Father's almighty power. For forty days, the creature was distracting or letting go of any creation. It resembled the Father in this way. The reason was made bright and clear without error or darkness, as perfectly as a soul in an unglorified body might have. And it resembled the Son, who is endless wisdom. The love and the will were made pure and burning into God without base love of the flesh or of any creature by the sovereign graces of God the Holy Ghost. And it resembled the Holy Ghost, who is blessed love. Therefore, a man's soul, which may be called a made Trinity, was fulfilled in mind: sight and love of the unmade most blessed Trinity, which is our Lord. This is the dignity, the state, and the worship of a man's soul by nature of the first making. This state you had in Adam before the first sin of man. But when Adam sinned, desiring love and delight in himself and in creatures, he lost all his worship and his dignity. And you also in him. And he fell from that blessed Trinity into a foul, wretched Trinity. A man when he was in worship he knew not, and therefore he lost it and was made like a beast. See now then the wretchedness of your soul. For as the mind was once stabilized in God, right so now it has forgotten him and seeks his rest in creatures. From one to another, and never may find full rest. For he has lost him in whom is full rest, and likewise the love, which was clean in ghostly savour and sweetness, now torn into a foul bestial lust and liking in itself, and in creatures, and in fleshly savours both in the wits as in gluttony and lechery, and in imagining as in pride, vainglory, and covetousness. In so much that you may unwittingly do any good deed, but if you are defiled. With vanity, you may not use any of your five wits cleanly in any creature delightful, but if your heart is taken and engaged with a vain lust and liking of it, which puts out the love of God from the heart as in feeling, and the ghostly savor that it may not come therein. Every man who lives in spirit knows this well. This is the wretchedness of the soul and the harm for the first sin of man, without all other wretchednesses and sins which you have wilfully put there. And know well that you would never have been saved if our Lord Jesus Christ had not delivered and restored you by his precious passion.\n\nAnd if you think that I have spoken too highly of this before, for you may not take it or fulfill it as I have said or shall say, I will now fall silent. down to the depths as low as thou wilt, for my profit as well as thine. Then say I this: though thou art never so wretched, have thou never committed so much sin; forsake thyself and all thy works, good and bad; cry mercy, and ask only salvation through this precious passion humbly and trustingly, and without doubt thou shalt have it. And from this original sin and all others, thou shalt be safe. Thou shalt be as safe as an anchor enclosed. And not only thou, but all Christian souls who trust in this passion and humble themselves, knowing their wretchedness: asking mercy and forgiveness and the fruit of this precious passion only. Loving themselves to the sacraments of the holy church. Though it be so that they have been encumbered with sin all their life time, and never had a feeling of spiritual savour or sweetness, or spiritual knowing of God. They shall, in this faith and in their good will, by the virtue of this precious passion of our Lord Jesus Christ, be safe and come to the bliss of heaven. Thou knowest this well. But yet I like to say it. Here is the endless mercy of our lord, how low he stooped to me and to all sinful cats. Ask mercy and have it. Thus spoke the prophet in the person of our lord (Isaiah). For every man who calls upon the name of the Lord, he shall be saved. That is to say, he asks for salvation through Ihu and his passion: he shall be safe. Some men take this assurance of our lord seriously and are saved by it. And some men, trusting in this mercy and this courtesy, lie still in their sin, and think they have it when they want it, and then they are taken or they were, and so they condemn themselves. But then you say, if this is true, I greatly wonder that I find it in some holy men's books. Some say that he who cannot love this blessed name Ihu finds no ghostly joy and delight in it. In the bliss of heaven, he shall be alone and never shall he. come therto / Sothly thyse wordes whan I hem red stonyed me and made me gret\u00a6ly aferde / For I hope as thou sayst that by the mercy of oure lorde shall be saaf by kepyng of the co\u0304mau\u0304dementes / and by very repentau\u0304ce for her euyll liuyng before doon / whyche felt neuer ghostly swetnes ne inly sauour in the name of Ihesu / And therfore I merueyle me the more that they saye contrari herto as it semyth / And vnto this I may say as me thynketh that her sayeng yf it be well vndstonde is soth / and is not co\u0304\u00a6trary to that yt I haue sayd. For this name Ihu\u0304 is nou\u0292t elles\nfor to saye vpon englisshe but heler or hele / Now euery man that lyueth in this wretchyd lyfe is ghostly seke / For there is noo man that lyueth wythoute synne whiche is ghostly syk\u2223nes / as saynt Ioh\u0304n sayth of hym selfe & of other perfyte men thus / Si dixerimus qr pccm\u0304 non habem{us}.Ioh\u0304. ip\u0304i nos seducimus et veritas in nobis no\u0304 est / If we saye that we haue noo syn\u0304e we begyle ourself. and there is no sothfastnes in vs. And ther\u00a6fore he may never come to the joy of heaven for one who is first made whole of this ghostly sickness. But this ghostly hell may have no one who has reason: but if he desires it and loves it, and delights in it, in as much as he hopes to obtain it. Now the name of Ihu is nothing else but this ghostly hell. Therefore it is true that they say that no one can be safe unless he loves and likes in the name of Jesus. For no one can have ghostly hell but if he loves and desires ghostly health. Just as if a man were bodily sick, there was nothing on earth so dear, necessary, or much desired by him as bodily health. For though you would give him all the riches and honors of this world and not make him well, you please him not. It is the same for a man who is sick spiritually and feels the pain of spiritual sickness. Nothing is so dear, necessary, or much desired by him as spiritual health. And that is Ihu, without which all the rest is nothing. I hope this is the skill why our Lord, who took mankind for our salvation, would not be called by any name signifying his endless being or his might or his wisdom or his righteousness, but only by that name you signify the cause of his coming. This name is Ihu. Therefore, it seems that no man will be safe unless he loves salvation only through the mercy of our Lord Ihu and by the merits of his passion. This love he may have that lives and dies in the lowest degree of charity. Furthermore, I may also say on the other hand that he who cannot love this blessed name Ihu with spiritual joy and increase it with heavenly melody here, he shall never have nor feel in heaven its fullness of sovereign joy. The one who might in this life through the abundance of perfect charity in Ihu, may feel and have this, and so may these words be understood. Nevertheless, he shall be safe and have. Full me in the sight of God, if he in this life be in the lowest degree of charity by keeping of God's commandments. For our Lord says to himself, \"In my Father's house are many mansions. Many dwelling places. Some are perfect souls, which in this life were filled with charity and grace of the Holy Ghost. And singing loving songs to God in contemplation of Him with wonderful sweetness and heavenly savour. These souls, for they had most charity and grace of the Holy Ghost, shall have highest reward in the bliss of heaven. For these are called God's dear ones. Other souls that are not disposed to contemplate God, nor had the fullness of charity, as apostles and martyrs had in the beginning of the holy church, shall have lower reward in the bliss of heaven. For these are called God's friends. Thus calls our Lord in holy writ, 'Come, my beloved. And drink and be merry, my dear ones, and my friends, be ye drunk.'\" you kept my commandments and set my love before the love of the world. You loved me more than any earthly thing, and you shall be fed with ghostly food, the bread of life. But you who are my friends, not only have you kept my commandments but also fulfilled my desires, and loved me only and entirely with all the might of your soul. You were burned in my love with ghostly delight, as primarily the apostles and martyrs, and all other souls who by grace may come to the end of perfection. You shall be made drunk with the highest and freshest wine in my cellar, that is the certain joy of love in heaven.\n\nHowever, though this is indeed the truth of the endless mercy of God to you and to me and to all mankind, we shall therefore not, in trust of this, be more reckless in our living. But rather, the more eager to please him, especially now since we are restored again in hope by the passion of our Lord to the dignity and the bliss which we had lost by Adam's sin. And though we might never fully get it here, yet we should desire to recover here a figure and likeness of the dignity that our soul might be reformed, as it were in a shadow, by grace, to the image of the Trinity, which we had by nature. And after, we shall have it fully in bliss, for that is the life which is very contemplative to begin in this feeling of love. And ghostly knowing of God by opening of the ghostly eye, which shall never be lost nor taken away. But the same shall be fulfilled otherwise in the bliss of heaven. This behest our Lord to Mary Magdalene, who was contemplative, and said thus of her: \"Mary has chosen the better part, which shall not be taken away from her.\" Mary had chosen the better part, that is, the love of God in contemplation, for it shall never be taken away from her. I do not say that you may recover her living so whole and perfect cleansing and knowledge and love of God as you had first. Nor can you escape all the trials. Wretchedness and pains of sin cannot destroy and quench all false vain love in yourself, nor flee all venial sins, unless they are checked by great fervor of charity. Sprout out of your heart as water does from a stinking well. But I would that if you could not fully quench it, you might somewhat assuage it and come as near as possible to the cleanness of the soul. For the Lord be pleased to lead the children of Israel, whom he led into the land of promise, and in figure, to all Christian men: \"As much land as thou canst tread upon with thy foot of very desire.\" Deuteronomy says, \"So much land shall thou have in the land of promise,\" that is, in the bliss of heaven when you come thither. Seek then that you have lost, for I well know that whoever might once have an inward sight of that dignity and that spiritual fairness which a soul had by nature. and he should have, by grace, hated and despised in his heart all the joy and fairness of this world as the stench of a carcass. He shall never have will to do other deeds night and day except for the relief and the bare need of the bodily kind but desire. mourn and pray and seek how he might come again thereto. Nevertheless, in as much as you have not yet seen what it is fully, for your ghostly eye is not yet opened. I shall tell you one word for all in which you shall seek desire and find it. For in that one word is all that you have lost. This word is Jesus. I mean not this word Jesus painted on the wall or written by letters in the book. Or formed by lips in the sound of the mouth or feigned in your heart by trickery of your mind. For in this manner a man may out of charity find him. But I mean Jesus Christ, that blessed person, God and man, son of the Virgin Mary, whom this name signifies, that is all goodness: endless wisdom, love, and If your input is a transcription of an ancient text written in Middle English, I will do my best to clean and translate it into modern English while staying faithful to the original content. I will remove meaningless or unreadable content, correct OCR errors, and eliminate modern additions. Here is the cleaned text:\n\n\"Your sweetness is my joy. Your worship, and your everlasting bliss, is your god: your lord, and your salvation. If it is so that you feel a great desire in your heart for Jesus, either by thought of this name Jesus, or by thought and saying of any other word, or in prayer, or in any deed you do, which desire is so strong that it puts out, as it were, by strength all other thoughts and desires of the world and the flesh, so that they may not rest in your heart, then you seek well your lord Jesus. And when you feel this desire for God, to Jesus, all is helped and comforted by a ghostly might, so much that it is turned into love and affection, a ghostly savor and sweetness. Into light and knowledge of truth, so much that for the time the point of your thought is set upon no other thing that is made, nor does it feel any stirring of vanity or self, nor any other evil affection, for they may not appear at that time. But only is enclosed. Rest, be stilled.\" Enjoyed in Jesus, then have you found something of Jesus. Not him as he is, but a shadow of him. The better that you find him, the more you will desire him. Then, by what manner of prayer or meditation or occupation that you may have the greatest and cleansest desire for him, and have the most feeling of him, by that occupation you seek him best and find him best. Therefore, if it comes to your mind, as it were asking what have you lost, and what do you seek, lift up your mind and the desire of your heart to Jesus Christ, though you be blind and cannot see his godhead. And say that him have you lost, and him would you have. And nothing but him, to be with him where he is. No other joy, no other bliss in heaven nor on earth but him. And though it be so that you feel him in devotion or in knowing or in any other gift, what that it be, forget that. That you have found, and always desire after Jesus. more and more to find him better, as though you had right nothing found in him. For wite you well what that you feel of him. be it never so much. you, though you were raised into the third heaven with Paul, yet have not found\nIhesu as he is in his joy, Know you or feel you never so much of him, he is yet above it. And therefore if you will fully find him as he is in the bliss of loving, cease you never while you live, nor of ghostly desiring\n\nSothly I had rather feel and have a sincere desire and a clean heart towards my Lord Ihesu Crist, though I see right little of him with my ghostly eye than to have without this desire all bodily penance of all men living, all visions or revelations of angels appearing, songs and sweetness. burning and any likings or bodily feelings, And shortly for to say, or all the joy of heaven and of earth which I might have without this desire to my Lord Ihesu, David the prophet felt as\n\n(Note: The text appears to be written in Middle English. The original text has been cleaned as much as possible while preserving the original content. However, some parts of the text may still contain errors due to OCR or other factors. The text has been translated into modern English for better readability.) I say as I understood when he said: \"P. lxxii. Quid enim michi est in celo et a te quid volui super terram?\" (Lord, what is to me in heaven or what did I want from you on earth?) If he had said this: \"Lord Ihesu, what heavenly joy is like to me without the desire of the world while I am on earth or without love when I come to heaven?\" As one might say: \"none at all.\" Then, if you feel anything of him physically or spiritually, do not desire but to feel sincerely a desire for his grace and merciful presence. That is, the thought that your heart may find no rest in anything but him. David coveted this when he said: \"Concupiuit anima mea desiderare justificaciones tuas in omni tempore.\" (My soul coveted the desire for your righteousness in every time.) Seek, then, as David did, the desire by desire. And if you may feel by your desire in prayers and meditations the homely presence of Ihesu Crist in your soul, bind your heart fast to it so that it does not fall away. Seek then Ijesus whom you have lost; he will be found, and he may be found somewhat. For he says himself, \"Everyone who seeks will find.\" The seeking is treacherous, but the finding is blessed. Therefore, if you will find him, follow the counsel of the wise man: \"If you seek wisdom as silver and search for it as for hidden treasures, then you will understand the ways of the Lord, and you will find knowledge.\" Seek wisdom, which is Jesus, as silver and gold, and delve deeply for it in your heart. For there he is hidden, and cast out all loves and likings, sorrows, and fears of all earthly things, and so you will find wisdom in Jesus. Be you then like the woman in the Gospel whom our Lord speaks of: \"What woman is this who has lost a drachma and searches for it?\" Light a lantern and lower it until you find it, as one might say. And when you have found it, call your friends and say to them, \"Make mirth with me and melody. For I have found the drama that I had lost. This drama is Jesus that you have lost. And if you will find Him, light up a lantern, which is the Word of God, as David says, 'The light upon my feet is Your word, O Lord.' By this lantern, you shall see where He is and how you shall find Him. And if you wish to light up another lantern: that is the reason for your soul. For, as our Lord says, 'The lantern of your body is your bodily eye.' Reason, the lantern of your soul, may enable the soul to see all spiritual things. By this lantern, you shall find Jesus. And that is true if you hold up the lantern not under the bushel.\" (Luke 10:16) No one lights a lamp and puts it in a cellar or under a basket, but on a lampstand, so that those who come in may see the light. There is no man who lights a lantern and sets it under a bushel, but on a candlestick. That is to say, your reason should not be overlaid with earthly business or vain thoughts and earthly affections, but always upward above all vain things and earthly things as much as you can. And if you do so, you shall see then all the mote and all the filth and small motes in your house; for he is light. That is to say, all fleshly loves and fears in your soul. Not all sins. As David said, \"Who can understand all his transgressions?\" As one may say, \"No man.\" And you shall cast out of your heart all such sins and sweep your soul clean with the besom of the fear of God and with the water of your eyes. And so shall you find your drama Iesus. He is drama, he is penny. He is your heritage. This drama will not be found so easily as it is said, for this work is not of one hour nor of one day, but many days and years, with much sweet and swine-like body and true soul traverse, and if you cease not to seek sorrow deeply and sigh greatly, mourn steadily, and stoop low till your eyes water for anguish and pain, for you have lost your treasure Ihu. At the last, when he wills it, you shall find your drama Ihesu. And if you find him as I have said, that is, if you may in cleanness of conscience feel him homely and the peaceful presence of that blessed man Ihesu Christ as a shadow or a gleaming of him, you may, if you will, call all your friends to come and make mirth with you and melody, for you have found the drama Ihesu.\n\nSee now then the courtesy and mercy of Ihu. You have lost him. But where? Indeed, in your house, that is, in your soul.\n\nThat is to say, if you had lost all reason of your soul by the first sin, your soul should never have found him again; but he left your reason to you. And so he is in your soul and shall never be lost from it. Thou art never nearer to him until thou hast found him. He is in the thought he be lost from thee, But thou art not in him until thou hast found him. Then was this his mercy that he would suffer him to be lost only where he may be found. It needs not to run to Rome nor to Jerusalem to seek him there, but turn thy thought to thy own soul where he is hidden. As the prophet says, \"Where art thou, God, thou hidest thyself. Seek him there.\" M. 13. Thus says he himself in the gospel, \"The kingdom of heaven is like a treasure hidden in the field. Whosoever finds it becomes possessed of it, and goes selling all that he has and buys that field.\" Ihesu is the hidden treasure in thy soul. Then if thou mightest find him in thy soul, and thy soul in him, I am sure for joy of it thou wouldst. You shall desire to have Jesus sleeping in your heart spiritually, as he once did bodily when he was in the ship with his disciples, but they woke him out of fear of perishing, and soon after he saved them from the tempest. Do the same. Stir him by prayer and wake him with great crying out of desire, and he will soon rise and help thee.\n\nNevertheless, I hope better that you sleep more often to him than he does to you, for he calls you frequently with his sweet private voice, and steadies your heart so that you should leave all other entanglements of vanities in your soul and only take care to hear him speak. Thus says David of our Lord: \"Hear, daughter, and see, and incline your ear to me, and forget your people and your father's house. My daughter, here am I, see and bow down your ears to me, and forget the people of your worldly thoughts and the house of your fleshly and carnal affections.\" Lo, here may you see how our Lord calls you and all others while you listen. To thee, that thou may not see or hear him: There is so much din and crying in thy heart from vain thoughts and fleshly desires that thou may not see or hear him. Therefore, put away unrestful thoughts and break the love of sin and vanity. Bring into thy heart love of virtues and full charity. Then shalt thou hear thy Lord speak to thee. As long as Jesus finds not his image reformed in thee, he is strange and the farther from thee. For thy shape to be arrayed in his likeness, which are meekness and charity, and then will he know thee and show to thee his privy counsels. Thus spoke he to his disciples: \"Whoever loves me will be loved by my Father, and I will show myself to him.\" There is no virtue or work that thou mayest do which can make thee like unto our Lord without meekness and charity. These two are specifically for God most left / And this seems well in the gospel where our Lord speaks of meekness thus: / Learn from me, for I am meek and humble of heart. Matthew 11:29 / He said to them not for me to go barefoot nor to go into the desert / and neither also for me to choose disciples / But learn from me meekness / for I if you draw your heart into yourself, you will find nothing but emptiness / but you will find I Jesus / Not only the naked mind of this name, but you will find Jesus in conscience, teaching the / You will find light of understanding: and no darkness of unlearning / You will find love and liking of him. and no pain of bitterness and heaviness / But because your soul comes out from all bodily things and finds nothing but darkness and heaviness, he thinks it a hundred winters before it is out again by some bodily delight or vain thought. And that is no wonder / For whoever comes home to his house. And you will find nothing but stink and smoke in it. A chiding wife he would soon run out of it. Right so your soul when it finds no comfort in itself but black smoke of ghostly blindness and great chiding of fleshly thoughts crying up at you, so that you may not be at peace. Truly, it is soon wearying until it is out again. This is the darkness of conscience.\n\nNevertheless, in this dark conscience, you must sink and sweeten. That is to say, you must draw your thought into yourself as much as you may from all bodily things, and then when you find right nothing but sorrow and pain, and blindness in this darkness, if you will find Jesus the pain of this dark conscience, you must suffer and endure. And here you must beware that you take Jesus Christ in your thought against each darkness in your mind. And by earnest prayer and fervent desire to God, not setting the point of your thought on that aforementioned nothing, but on Jesus Christ whom you have. Desire/ Think softly on the passion and on his meekness,\nand through his might, you shall arise. Do as you would bring it down and go through it.\nYou shall arise and loathe this darkness, and this not right as the devil: and you shall despise it and break through it.\nFor all within this nothing is hidden in his joy whom you may not find by your seeking,\nbut if you pass the darkness of this conscience. This is the ghostly journey that I speak of,\nAnd this journey is the cause of all this writing,\nfor to stir the heart if you feel grace,\nThis darkness of conscience and this nothing that I speak of is the image of the first Adam.\nSt. Paul knew it well,\nfor he said thus of it: \"As we have borne here before the image of the earthly man, that is the first Adam,\nrightly so we might now bear the image of the heavenly man, who is Jesus the second Adam.\nHe bore this image often heavy,\nfor\" It was so combustible to him that he cried out, \"O who shall deliver me from this body and this image of death?\" Then he comforted himself and others with, \"The grace of god through Jesus Christ.\" I have told you a little about this image - if it is far from your knowing, it is nothing. But you might not lightly understand it. I will tell you more openly about this image. This image is a false idol to yourself. From it come all manner of sins through seven rivers: Pride, Envy, Anger, Sloth, Avarice, Gluttony, and Lust. Feel this somewhat: By one of these rivers, sin is expelled entirely and puts charity out of reach if it is deadly; or it lessens the fervor of charity if it is venial. You grope that this image is not nothing, but it is much harm. a grete sprynge of loue vnto thyself wyth suche vii ryuers as I haue said / But now sayst thou how may this be soth / I haue forsaken the worlde / and I am stoken in an hou\u00a6se / I medle wyth no man / I chyde not / I stryue not / I neyther bye ne selle / I ne haue noo worldly besynes but by the mercy of god / I kepe me chaste and wythholde me fro delytes / And ouer this I praye I wake / I traueyle bodily and ghostly as I maye / How shold thenne this ymage be soo moche in me as thou spekest of / As to this I answere & graunt to the / that I hope thou doost all thise werkes & moo therto\u25aa and yet may it be soth as I saye / Thou art besye vpon thy myght for to sto\u00a6ppe the ryuers wythoute\u0304 / but the sprynge wythin on happe yu leuest hole / Thou arte like to a man the whiche had in his yerde a stinkyng welle wyth many rennynges fro it. He yede & he stopped the rennynges and lefte the sprynge hole / and we\u0304\u00a6de all had be syker / but the water sprange vp at the grou\u0304de of the welle / and stode stylle somoche that it Pride is not else as clerks say, but love of thine own excellence. It is of thine own worship. The more thou lovest and likest in thine own worship, the more is the pride, and so the more is the image in thee. If thou feelest in your heart a stirring of pride, thou art holier, wiser, and more virtuous than another is, whom God has given the grace to serve him better than others have, and thou thinkest thyself above them or any other. Though this thought of oneself reveals to your soul an excellence and a surpassing of others, and in this stirring you feel love and delight and vain pleasure in yourself, this is a token that you bear this black image. If it is proved from men's eyes hidden, it openly shows him in God's sight. But now you say that you may not flee such stirrings of pride, for often you feel them against your will. And therefore you hold them not sin, or if they are sin, they are venial. As to this I say, the feeling of these stirrings of pride or any other which spring from the corruption of this foul image or by the instigation of the enemy, it is no sin insofar as you feel them, and that is a grace and a privilege by virtue of the passion of Jesus Christ granted to all Christian men baptized in water and in the Holy Ghost. For truly, to Jews and Saracens who do not believe in Jesus Christ, all such stirrings. All that is done without thought in Christ is deadly sin, but Christians have this privilege of His mercy that such feelings are not sin. But when, by necessity and blindness of oneself, this feeling is received unwarily in one's thought and turned into love and liking, then there is sin, more or less, according to the love. Sometimes it is venial, and sometimes deadly. I shall say a little more as I think.\n\nThen the stirring of pride is received and turned into liking so much that the heart desires it for a full rest and a full delight. And seeks no other end but only liking therein. Then this pride is deadly sin, for he makes and desires this delight as his god without opposition of reason and will and therefore it is deadly sin. But now you say, what feeling is he that\n\n(Note: The text appears to be written in Middle English. The text seems to be discussing the nature of sin and the difference between venial and deadly sin. The text also mentions the role of pride in sin.) A man would choose pride as his god; no living man would do so, as I say, concerning this: I cannot tell you specifically who dies in pride, but in general, I will say that there are two kinds of pride. The first is bodily pride. The second is spiritual pride. Bodily pride is of fleshly living men. Spiritual pride is of hypocrites and heretics. These three sins lead to death in pride. I mean of such a fleshly living man as says, \"If you live after the flesh, you shall die.\" Then I say this: a worldly man, who loves and seeks primarily the worship of himself and cherishes it as the rest of his heart and the end of his bliss, he sees it as deadly. But now you ask, who would choose love of his worship in place of God? To this I say: he who loves his worship as if he seems better and greater in estate than any other, and deceives about it as much as he can, if he loves it so much that for you. A person who keeps or saves something and thereby breaks God's commandment, or hates love and charity towards his even Christian neighbor, or is eager and willing to break it rather than forbear his worship, or risk harm to his name or state, or fail to carry out his will: truly he shows himself dead in deed. For he loves his worship and cherishes it more than the love of God and of his even Christ. And yet the man who sins thus mortally would say with his mouth that he would not choose pride for his God. But he deceives himself, for he cherishes it by his deed. A worldly man who loves the worship of himself and pursues it, if he does not love it so much that he would commit a deadly sin or break charity to his even Christian for the sake of getting or saving it, he sins mortally but venially, more or less according to the measure of his love and his liking with other circumstances. An heretic sins mortally in pride. For he cherishes his respect and delight in his own. Opinion and in his own saying, for he thinks it is true, this opinion or saying is against God and the holy church, and therefore he sins in pride, deadly, because he loves himself and his own will and wit so much that though it is openly against the ordinance of the holy church, he will not leave it but rest in it as in truth, and so makes it his god. But he deceives himself. For God and the holy church are so one and accorded together that whoever does against that one, he does against both. And therefore he who says he loves God and keeps his commandments, and despises holy church and sets at naught the laws and the ordinances of it made by the head and the sovereign in governance of all Christian men, he lies. He cheats not God. But he cheats the love of himself contrary to the love of God, and so he sins deadily. In that he thinks most to please God, he most displeases him, for he is blind and will not see. Of this blindness and this false resting of a heretic. his owne felyng spekith the wyse man thus / Est via que vi\u00a6detur homini recta / et nouissima ei{us} ducu\u0304t ad mortem.{pro} There is a waye whiche semyth to a man ryghtfull / and the last en\u00a6de of it bryngeth hym to endles dethe / This waye specyally is callyd heresye / For other flesshly synners that syn\u0304en dedely\nand lyen therin comynly they suppose amys of hemself. and felen bityng in conscience that they goo not in the right way But an heretyke supposeth that he dooth well & techeth well and yet noo man soo well / And soo weneth he that his way were the ryght waye / and therfore felyth he noo bityng of co\u0304\u00a6science ne mekenes in herte / And sothly but yf god sende him mekenes of his mercy. at the laste ende he gooth to helle / And neuertheles yet weneth he for to haue done well and gete\u0304 him the blysse of heuen for his techyng / \nTHe ypocryte also synneth dedely in pride / He is an ypocri\u00a6te that cheseth vayne Ioye of hymself. as the rest and ye full delyte of herte vpon this maner of wise / whan a man The text appears to be written in Old English, and there are several errors and irregularities that need to be addressed. Here is the cleaned version of the text:\n\n\"Although he performs many good deeds, bodily and spiritual, and is reminded of himself and his good deeds by the suggestion of the enemy. He perceives this and receives it willingly, believing it to be good and from God, as much as it is true, for he does these good deeds better than others. When it is received in this way by the assent of his will, it raises him up alone and delights him in his heart, making him believe that he has received so much grace that it rouses his mind from all other thoughts, both spiritual and carnal, for the time, and sets it in vain, joyful self-rest. This rousing in spiritual pride is delightful, and therefore he keeps it, cherishes it, and nourishes it as much as he can. For this love and vain delight, he prays and stays awake. He fasts and wears hair shirts, and performs other afflictions. And all this causes him little grief.\" He thanks God sometimes with his mouth and sometimes weeps a tear out of his eye, and then he thinks all is safe. But truly, all this is for love of himself, which he chooses and receives as if it were love and joy in God, and in that is all the sin. He does not choose sin willfully for sin, but he chooses Job. 20:15 is like a man who is silent at the end and is destroyed. The joy of a hypocrite is no more than a point. For if he enters heaven with rising heart and his head touches the sky at the last end, he will be cast out as a dung heap. The joy of a hypocrite is but a point. For if he worships himself never so much and enjoys himself never so much throughout his life time, and deceives himself with all his good deeds in sight and in loving of the world, at the last it is right nothing but sorrow and pain. But now you say that there are few such or none who are so blind that they would hold and choose vain joy in themselves instead of joy in God. To this I cannot reply. A man or woman who disposes himself to live contemplatively, if he forsakes himself in will and offers himself holy to God with a full general will that he would not sin in pride or have joy in himself but only in God, and after this full will is offered to God, he feels many stirrings of vanity and delights in them for the time because he perceives them not. This liking is but a deceit.\n\nWhoever thinks himself something when he is nothing deceives himself. Galatians says, \"He who thinks himself something when he is nothing deceives himself.\" Whoever thinks himself worthy of anything when he is rightly nothing beguiles himself.\n\nBut a man or woman who disposes himself to live contemplatively, if he forsakes himself in will and offers himself holy to God with a full general will that he would not sin in pride or have joy in himself but only in God, and after this full will is offered to God, he feels many stirrings of vanity and delights in them for the time because he perceives them not. This liking is but a deceit. If a person confesses and specifically if it is so that when he comes to himself, he repents and opposes this stirring with displeasure of will, and asks mercy and help from God, then the liking which was before sin, the Lord of mercy quickly forgives it. And yet he will have reward for his good struggle in opposing. And that is a courtesy granted to all those who are specifically His servants and more intimate of His court, as are all those who for His love forsake in a good, true will all worldly and fleshly sin, and give Him their whole body and soul in their might and their serving, as primarily monks and true religious do. They enter into any religion approved by the holy church either for the love of God and salvation of their souls, or else if they enter first for a worldly cause, such as for bodily sustenance, or for some other such, if they repent and turn it into a spiritual cause, for the service. Those who keep this will and pursue it as they may, on her forehead are truly religious. Any man or woman, in what degree they may be in the holy church, priest, cleric, or layman; widow, maiden, or wife, who for the love of God and salvation of his soul forsake all the worships and likings of this world in their hearts truly and fully between God and him, and offer their will and keep it holy to God steadfastly. These are specifically God's servants in the holy church. And for this good will and good purpose that they have from God's gift, they shall increase in grace and charity here living. And they shall have for this special will a special reward in the bliss of heaven before other chosen souls who offered not their will and body to God's service, neither openly nor secretly as they did. I call these God's servants and of his court more. If they feel such stirrings of vanity and are delighted by them for the time being, and perceive it not for their reason and their wit is hindered by the liking that they feel, they do not sin mortally in this regard of vanity. For the will they have generally set in their heart before to please God and to forsake all manner of sin if they knew it, keeps them in such stirrings and in all others that come from folly, and they do not sin mortally as long as the ground of that will is kept whole.\n\nFurthermore, I say more in comfort to you and to all others in the state of anchorites included, and also by the grace of this world's worship, if you could have it without sin, change neither the state of anchorites nor of the religious. Nor should you lose that singular reward in the bliss of heaven, which reward is called the accidental reward. Nevertheless, I shall say this to avoid any misunderstanding:\n\nTherefore, I shall say: It is important for you to understand that there are two kinds of blessings in heaven bestowed upon chosen souls. The first is sovereign and principal, resembling loving and knowing God according to the measure of charity given by God to a soul living in mortal flesh. This blessing is the best and most sovereign, as it is God Himself. It is granted to all souls who dwell in the holy church, in varying degrees, according to the quantity and measure of her charity in their lives. The one who loves God most in charity will have the most of this blessing in heaven. For he will love and know God most, which is the most sovereign blessing. Regarding this blessing, it will be noted that some person, be they a lord or lady, knight, squire, merchant, or plowman, or any other degree, man or woman, will have more of this blessing than some priest, friar, monk, canon, or hermit included. And why? Truly, this is so because the degree of one's love for God in charity determines the degree of this blessing. for he loved God more in charity / Another medal there is / that is secondary why our Lord gives for special good deeds that a man does wilfully over that he is bounden to / Of the three deeds principal doctors of the holy church make mention / Of martyrdom. preaching. and manhood / These three works, as for an excellence, in as much as they pass all other, shall have special reward, which they call an aureole. And that is nothing else but a singular worship and special token ordered by God in reward of that special deed before other men /\n\nThe sight of God / and in the domain of holy church they are excellent / As are enclosing of ankers done by the authority of the holy church / Also entering into any religion approved. And the stronger that the religion is, the more excellent is the deed in the domain of holy church /\n\nAlso after these and beneath these, the taking of the order of priest either for the cure of men's souls / and for the care of souls. mynis\u00a6ter the sacramentes of holy chyrche / Or elles for synguler de\u2223uocyon to pleyse god and profyten her euen crysten by the sa\u2223cryfyse of the precyous body of our lorde Ihesu cryste / Soth\u00a6ly they arne specyall dedes / and excellent openly shewed in the dome of holy chyrche / and in the syghte of our lorde / wha\u0304 they arne done sothfastly for god they arne excellent / and they shul\u00a6len haue specyall mede eche man in his degree in the blysse of heuen / The state of bysshoppe and prelate is abouen all thy\u2223se dedes as for thys accydentall mede / That this is soth it s\nNOw by thyse wordes thou maye yf thou wolte trowe hem / conceyue comforte for thy degree of liuynge / and also matere of mekenes / For though it be soo that thou shal\u00a6te haue soo moche mede specyally for thy state of liuyng yf yu be saaf / Neuertheles it may be that there is many a wyf and many worldlyche woman shall be nerer god than thou / and more shall loue god and better knowe hym than thou shalt: for all thy state / And that oughte to be a If you're busy trying to obtain love and charity as fully and perfectly as a worldly man or woman, if you can have as much charity of God's gift as he or she who dwells solely in worldly concerns, you will have as much reward from Him. And besides, if you will do well, make yourself forget your state as if it were nothing. For it is truly nothing by itself. And let your desire and occupations be for destroying sins and obtaining charity, meekness, and other spiritual virtues, for all lies in that.\n\nI have nearly forgotten this image, but now I turn to it again. If you want to know how much pride is there, you may try this: Look now wisely and do not flatter yourself with loving, praising, or worldly favor that is pleasing to your heart and tear it to pieces. vayne gladness and well-paying of yourself / Think steadily in your heart that men should praise your life / reward your speech more than others / And on the contrary, / if it is so that men reproach you / and set you at naught / hold yourself a fool or a hypocrite / or if they slander you falsely / or in any other way dishonor you unjustly / And for thy part, if you feel in your heart a grievous heaviness against them / and a great rising in yourself with opposition to suffer any shame or vileness in the sight of the world / If it is thus with you, it is a sign that there is much pride in this dark image, though you may seem never so holy in the sight of men. For though these stirrings are not but little and venial / yet they show well that there is much pride hidden in the ground of your heart / as the fox in his den. These stirrings with many more.\n\nTurn this image upside down / And look well therein. / And you shall find two members of. Envy and hatred are fastened thereto with many diverse branches springing out of them. These let love and charity be withheld from thee, which thou shouldst have towards thy even Christian. The branches of envy and hatred are these: hatred, evil suspicion, false and unkindly demeing, malice rising up in the heart against them, disdain and unkindness, and backbiting: unkindly blaming, misliking, anguish, and heaviness. These things seem good, yet if you examine them well, you will find that they are sometimes more fleshly against the person than spiritual against the sin. Thou shalt love the man, however sinful he may be, and hate the sin in each man, whatever he may be. Many are deceived by these things. This: for they set bitterness in place of the sweet and darkness in place of light, against the prophet saying, \"Woe to you who say, 'Evil is good and good is evil,' and put darkness in place of light. And bitter in place of sweet.\" All those who, when they should hate the sin, cry out and love the person instead. And think that they hate the sin, therefore, it is a craft in itself who could do it well.\n\nIt is no mastery to wake and fast until your head aches. Nor to run to Rome and Jerusalem on your bare feet. Nor to start about and preach. As if you would tear all men by your preaching. Nor is it a sin's fault and love the man. For all these deeds before said are good in themselves. Nevertheless,\n\nThey come to good men and to bad, for each man might do them if he would and had the means. For anyone to do that which each man may do, I hold it no mastery, but to love one's own Christian in charity and hate one's sin. No one may do it but good men, who have it from God's gift and not from their labor. Rowe: as St. Paul says, \"Charity is shed and spread in your hearts by the Holy Ghost. This is given to you. Therefore, it is more precious and the more worthy for it to come by, all other good deeds without this make not a man good or worthy of the bliss of heaven. But this alone: and only this makes a man good and all his good deeds meaningful. All other gifts of God and works of man are coming to good and to bad, to chosen and to reproved. But this gift of charity is only of God and of chosen souls.\n\nA good man, for the love of God, fasts, wakes, goes on pilgrimage, and forsakes all the likings of the world sincerely in his heart without feigning. He shall have his reward in the bliss of heaven. And an hypocrite, for vanity of himself, does the same deeds and receives his reward here. Also, a very preacher of God's word, filled with charity and meekness, sent from God and the holy church, receives a special reward for his preaching. An hypocrite or heretic, who has no meekness nor charity, nor is sent from God nor yet from the holy church, if they preach, they have their reward here. Also, a good man in worldly state, for love of God, makes many churches, chapels, abbeys, and does many other good deeds of mercy. He shall have his reward in the bliss of heaven, not for the deed in itself, but for the good will and the charity he has from God for doing such good deeds. Another man, for vanity of himself and for the worship and pleasure of the world, and for his own name, does the same good deeds and has his reward here. The cause is in all these that one has charity and the other none. Which is one and which is other our Lord knows and none but he. And therefore we should love and worship all men in our hearts. Approve, examine, and receive all their deeds that have the likeness of goodness, though doers in God's sight be bad, save of the open heretic and of the open cursed one. Of these two specifically, we shall flee and eschew their presence and company. And we shall reprove and refuse their desires, as if they never were good as long as they are rebellious to God and the holy church. And therefore, it is a great mastery for a man to love his even Christian in charity. All this saying may be openly proved by St. Paul. If I speak the language of men and of angels, and I have no charity, I am nothing. And if I have faith to move mountains, but I have no charity, I am nothing. Nor do I understand the mysteries of faith; and if I give all my possessions to the poor and surrender my body to the fire, but I have no charity, it profits me nothing.\n\nAccording to St. Paul in prayer for charity, a man can do all good works without charity, and charity is nothing but for the love of God and His Christ as themselves. Therefore, what profit is it to any wretched person? \"Who can separate us from the love of God? Tribulation and anguish. And he answers himself and says, 'No creature shall put me from the love of God which I have in.'\" Christ Ihesu / Many men do deeds of charity and have no charity within, as I have said. To reprove a sinner for his sin to his amending and in convenient time is a deed of charity. But to hate the sinner instead of the sin: it is against charity. He that is truly meek can separate one from the other. And no man but he. For though a man had all moral virtues of all philosophers, he could not do this. He should come to hate the sin in all other men, for he hates it in himself. But he could not love the man in charity for all his philosophy. Also, if a man knew all clergy and divinity and was not sincerely meek, he would easily err and stumble, taking one for the other. But meekness is worthy to receive a gift from God, which may not be learned by the cunning of man. Therefore, he that is meek can hate the sin and truly love the man. But now perhaps you begin to fear that I have said that charity cannot be obtained by any work that you may do. How You shall do as I say, for there is nothing harder to obtain than charity. On the contrary, there is no gift from God that can be had as easily as charity. Our Lord gives no gift so freely, gladly, or commonly as He gives charity. How shall you have it, you ask? Be meek and lowly in spirit, and you shall have it. What is lighter to do for you than to be meek? Truly, nothing. It seems there is nothing that can be had as easily as charity, and therefore there is no need to be much afraid. Be meek and have it. Thus says James the apostle. God resists the proud, but gives grace to the humble. Our Lord says against proud men, but to meek men He yields grace, which is His charity. For according to the measure of your meekness, so shall you have charity. If you have meekness imperfectly only in will, not in affection, then you shall have imperfect charity. \"Charity is good. It is sufficient to salute as David says: \"Inperfectum meum videt oculi tuis, Lord, with Thy eyes of mercy Thou seest my imperfection, but if Thou hast perfect mercy, then Thou shalt have perfect charity. And this is best. The other thing we need to have, if we will be safe. And this we should desire. If you ask me who has perfect mercy, you shall have no more of my mercy at this time but this: He is merciful who truly knows himself as he is. Now turn yet again to this image if you want to test how much anger and envy is hidden in your heart that you feel not. Look well and behold yourself wisely when such stirrings of anger and envy against thy very Christian spring up in your heart. The more stirred that you are by malice bitterly or wickedly against him, the more is this image in thee. For the more you grumble by impatience either against God for any tribulation or sickness or other bodily disease sensed of God, or against another.\" Though the image of Jesus within you may be reformed in some respects, I'm not speaking of petty grumblings or fleshly anger as deadly sins. Rather, I mean that such attitudes obstruct the purity of heart and peace of conscience, preventing you from having full charity - the purpose of all my saying. You should not only cleanse your heart from mortal sins but also from venial ones as much as you can. And though you may feel no evil against your very Christian for a time, you are not assured that the root of anger is quenched within you, nor that you are lord of the virtue of charity. Suffer him to touch you a little with anger or a sharp word, and you will feel at once if your heart is yet filled with charity. The more you are stirred and ill-willed against the person, the farther you are. art thou of charity, and if not stirred against the person. Neither by angry countenance without, nor by subtle hate in thy heart, for disdain or contempt of him or setting him at naught. But the more shame or wickedness he does in word or deed, the more pity and compassion thou hast of him. As thou wouldst have of a man who is out of his mind, and canst not find in thine heart to hate him. For love is so good in itself, but pray for him and help him. Desiring his amendment, not only with thy mouth as hypocrites can do. But with affection of love in thine heart; then thou hast perfect charity towards thine own Christian. This charity made St. Stephen perfect when he prayed for them that stoned him to death. This charity counseled Christ to those who would be his perfect followers when he said, \"Love your enemies, bless them that curse you, and pray for them which despitefully use you.\" (Matthew 5:44) If thou wantest to follow Christ in this craft, learn to love thine enemies and sinners; for they are thy very brethren. Consider how Christ loved Judas, who was both his deadly enemy and a sinful traitor. He was kind and benevolent to him. How courteous, how lowly he was to him, knowing him to be condemned, and yet he did not chase him away. Instead, he sent him to preach with the other apostles. He gave him the power to perform miracles, showing him kindness in word and deed, as he did to the other apostles. He washed his feet and fed him with his precious body, preaching to him as he did to the others. He did not rebuke him openly, nor did he despise him, nor spoke evil of him. And yet, having done all this, he had only spoken the truth. Moreover, when Judas took him, he kissed him and called him friend. All this charity Christ showed to Judas, who he knew was condemned, in no way feigning. For though Judas was not worthy of any gift from God or sign of love for his wickedness, yet it was worthy and fitting that our Lord should show, as He is, love and goodness to all His creatures, as He did to Judas. I do not mean that He loved him for his sin, nor did He love him as He loved Saint Peter, but He loved him inasmuch as he was His creature, and showed him tokens of love if he would have amended thereby. Follow after such love if you can, for though you are shut up in a house with your body, yet in your heart where the seat of love is, you should have a share of such love for your very Christian brethren, whom I speak of. Whoever thinks himself a perfect lover and follower of Christ's teaching in his living, as some man thinks himself to be inasmuch as he preaches and teaches, and is poor in worldly goods as Christ was, and cannot follow Christ in this love and charity. Love his even Christian friend and foe without hypocrisy, flattery, or disdain in your heart against the man. Angrily, maliciously reviling: truly he deceives himself; the nearer he thinks he is, the farther he is. For Christ said to those who would be his disciples, \"This is my commandment, that you love one another as I have loved you. If you love as I have loved you, then you are my disciples. But now you say, 'How shall I love him who is evil as well as him who is good?' To this I say to you: you shall love both good and evil in charity, but not for the same reason as I shall tell you how. You shall love your even Christian as yourself. Now you shall love yourself only in God or else for God. In God you love yourself when you are righteous by grace and virtuous, and you love yourself only for that righteousness and virtues that God gives you.\" You yourself love God, and for God's sake you love yourself, as if you were in deadly sin and desired to be made righteous and virtuous. Then you do not love yourself as you are, for you are unrighteous but as you would be. In the same way, you will love your very Christian brethren if they are good and righteous. You will love them by charity in God alone for their goodness and righteousness. For then you love God in them more than if they were bad in deadly sin, as your enemies who hate them or any of whom you have full evil-speaking against, yet you will love them, not as they are, nor as good men and righteous men, for they are bad and unrighteous. But you will love them for God's sake, that they might be good and righteous. And so you will hate nothing in them but that which is contrary to righteousness, and that is sin. This is, as I understand, the teaching of Saint Augustine, to separate the love of the man from the hate of the sin and the love of thine own. He who is meek or desires to be me can love this Christian and none but he. Lift up this image and look closely. And you shall more see covetousness and love of earthly things occupy a great part of this image. Though it seems little, You have not forsaken riches and much desire for this world, And are separated in a dungeon, But have you forsaken the love of all this? I hope not yet. It is less mastery to forsake worldly goods than to forsake the love of them. Perceive you have not forsaken your covetousness, but you have changed it from great things into small, as from a pound into a penny, and from a silver piece into a dish of half a penny. This is a simple change, you are no longer a good merchant. These examples are childish, nevertheless they signify more. If you do not believe me, try it yourself. If you have love and delight in the having & holding of any thing that you have such as it is, with which love you feed your heart for a time Or. If you have a strong desire and yearning for something that you do not have, and your heart is troubled and stirred by unskillful beliefs that prevent the pure desire for virtue and God from resting there, this is a sign of covetousness in this image. And if you wish to try something better, look if there is anything that you have been taken away from you by mastery or borrowing, or in any other way, and you cannot get it back; and you are distressed and angry in your heart both because you lack the thing you desire and cannot have it, and also because you are stirred up to strive and quarrel with him who has it, as he might restore it and will not - this is a sign that you love worldly goods. For worldly men, when their good and riches are taken from them, they are heavily sorrowful, angry, and quarrelsome with them who have it openly by word and deed; but you do all this in your heart privately, where God sees. more defective than a worldly man. For you have forsaken the love of worldly things in joy, but a worldly man has not. Therefore he is excused, though he strives and pursues his goods by lawful ways to have them again. But now you say that you must have your necessary things as long as a worldly man, I grant it. But you should not love it for itself, nor have attachment or sorrow in the losing or withdrawing of it. For as St. Gregory says, \"As much sorrow as you have in the losing of a thing, so much love had you in its keeping.\" If your heart were made whole, and you had truly felt desire for spiritual things: and had, in addition, a sight of the least spiritual thing that is. All your love and the liking of any earthly thing you should set at naught; it should not cling to you. To love and to have more than the necessary is skillfully to defect. oonly for luste & likynge it is a grete defawte / Also for to fetchen thi loue vpon ye thin\u00a6ge that the nedeth for it selfe / it is defawte but not soo grete But for to haue & vsen that thyng that the nedeth wythoute\u0304 loue of it more than kynde or nede asketh wythoute\u0304 whiche the thyng maye not be vsed / it is noo defawte / e loue of ony erthly thing that he hath or wolde haue / he may not haue ne fele sothfastly the clene loue and the clere syghte of ghostly thynges / Aug{us}. For saynt Austyn sayd to our lorde thus / Lorde he loueth the but lytill / ye louyth ony thynge wyth the / that he loueth not for the / For ye more loue and couetyse of ony erthly thynge is wyth the / the lesse is the loue of god in thyn herte / For though it be so that this loue of erthly thyng putteth hem not oute of charite but yf it be soo moche that it strangle the loue of god and of her euen crysten / sothely it hyndreth hem and letteth hem fro the feruour of charyte / & also fro that speciall mede whiche they shold haue in the Blessing of heaven for perfect power, and that is a great loss if they might see it. For whoever might know ghostly medicine, how good, how precious, and how worthy it is, for it is everlasting, he would not for the love of all earthly joy or hour of all earthly things if he might have it without sin, let alone the least medicine of the bliss of heaven which he might have if he would. I speak further than I do. But I pray, by the grace of God, if you may, or any other man who will, for that would be a comfort to my heart if I may not have it in myself as I say. That I might have it in the other or in any other creature which has received more plentitude of his grace than I. But see now, since covetousness in the naked ground lets a man or woman so much from the ghostly feeling of the love of God, how much more does it let and compress worldly men and women who by all their wits and bodily labors night and day study and strive how they might get it. riches and plenty of worldly goods they can only delight in worldly things, not seeking otherwise. I say no more about them for now: in this writing I speak not to them. But this I say, if they could see and would see what they do, they should not do so.\n\nYou may see more in this image though it be obscure. And that is fleshly love of self. In gluttony, acedia, and lechery, these fleshly likings make a man almost entirely and far from the inward savour of the love of God. And from the clear sight of spiritual things. But now you say, since the necessary needs of eating, drinking, and sleeping require liking, and that you cannot do without, therefore this liking is no sin.\n\nAs to this I say, if you keep in eating or drinking and in other necessary things of your body in measure for your need, and you receive no more liking than kind asks for, and all this you do for spiritual delight which you feel in your soul, I grant you. Forsooth that thou then sinnest right naught therein, for then can thou well eat and sleep. Sincerely and without doubt, I am far from that knowing and doing. To eat I have by nature, but to know how to eat I may not, but by the grace of God. St. Paul had by grace this knowledge, as he says of himself. I know how to be filled and I know how to be hungry. I have the ability to have strength and I have the ability to have poverty. Phil. iii Oi possess in him who comforts me: I am formed and known in all things. For I can hunger and I can eat. I can do this with plenteousness and I can do this with poverty. In him I may have all that strengthens me. St. Augustine said to our Lord: \"Thou hast taught me, Lord, that I should take food as a medicine.\" Hunger is a sickness of nature, and food is a medicine for it. Therefore, the liking that comes with it, as much as it is natural and necessary, is not a sin, but when it passes into lust and willing liking, then it is sin. And therefore, the mastery lies in knowing how to eat. Depart wisely need from lust and willful liking, they are so knitted together, and that one comes with the other. So it is hard to receive one as need and reprove the other as willful lust, which often comes disguised as need. Nevertheless, since it is so that need is the root of this, and need is no sin, for a man ought to eat and drink and sleep, therefore the lust and the liking that come with this need and pass beyond this need is the lesser sin. For a man does not commonly die from gluttony. But if he is encumbered with other deadly sins beforehand, then he may lightly sin mortally in this. For it is true that he who cherishes lust and liking of his flesh and delights in the welfare of meat or drink as full rest of his heart, would never have another life or other bliss but live ever in such lust of his flesh if he might. It is no doubt that he sins mortally, for he loves his flesh more than God. But he that A person lies in deadly sin of pride or envy or such other things, and for the time he has no power of his free will; therefore, he cannot well resist fleshly desires when they come but yields willingly to them like a beast does to its young. And since he has no general will before God principally because he is in deadly sin, therefore, the lust of gluttony, which he falls into lightly, is deadly sin for him, for he makes no resistance, general or specific. But another man or woman, who in grace or charity has always a good general will to God in his soul, whether he sleeps or wakes, eats or drinks, or does any good deed, so that it is not evil in itself by which will and desire he chooses God above all things. And he prefers to forbear all things of the world rather than anger his God for love of him. This will, though it is but general, is of such great virtue by the grace of our Lord Jesus that if he falls by frailty into lust and the liking of food, it is still a deadly sin. And this is true as long as he is in charity by other deeds and keeps his general will to all that he does. And especially if he knows among his own wretchedness and cries after mercy, and is in purpose specifically to resist such fleshly lusts, for our Lord is good and merciful. And these venial sins of gluttony He forgives right away to a meek soul. For the stirring and the liking of gluttony, inasmuch as they are hardest to flee because of the need of the bodily kind among all other sins, are most excusable and least dangerous. Therefore, you shall not rise against the root of this sin as you shall against all other sins, for the root of this sin is only need which cannot be escaped unless you will do worse, such as satisfy the need as many fools do, who should satisfy the devil and spare the soul. A true man/That is to say,/They should sleep unsullied by lust and spare and keep the bodily kind. But they do not/Instead, you shall arise to destroy not only deadly sins and great venials,/but also/As this skull bears witness,/You may not live without food and drink,/but you may live without lechery if you will, and the better for it,/And therefore, you shall not only flee the deed of it, which is deadly sin,/but also the willing liking of it in your heart without deed, which is venial sin,/and sometimes it is delightful. But also, you shall strive against the root of it to destroy the feeling and the rising of fleshly stirring,/\nBy this striving against the root of lechery shall be spiritual,/as by prayers and spiritual virtues. And not by bodily penance. For know well that if you fast and wake and scourge yourself, and do all that you can,/you shall never have the cleanness and purity. Chastity without the gift of God and the grace of meekness, you should sooner sleep yourself than you should sleep fleshly stirrings and feelings of lust and lechery either in your heart or in your flesh by any bodily pain. But by the grace of Jesus in a meek soul, the ground may be much stopped and destroyed. And the spring may be much dried. And that is true chastity in body and soul. In the same manner, it may be said of pride and covetousness and such other things. For you might live if you were not proud or covetous. Therefore, you shall destroy all the feelings of them as much as you can. But in gluttony, you shall rise and strike away the unskillful stirrings. And save the ground whole.\n\nHe who rises against the feeling of fleshly liking in food and drink more fully and more sharply,\n\nI say that he is half blind, for he does not yet see ghostly uncleanness. As for pride and envy, how foul it is in God's sight, I hope if a man might see with his eye ghostly how foul it is. Pride and covetousness are in the sight of God, and contrary to Him. A man should be more loath to stir up pride and the vain liking of it. He should also be angrier and rise against the evil will of envy or anger towards his very Christian neighbor than against many a stirring or liking, either of gluttony or lechery. However, not all men believe this. For commonly men are more ashamed of a stirring of fleshly sin and have more sorrow and sadness for it than for great likings in vain glory or other spiritual sins. But they are not wise. If they would understand holy writ and the doctors' teachings thereof, they would find, as I say, which I may not repeat now. I will not excuse those who fall into the likings of gluttony and lechery that they sin not. For I well know that all the varieties of them are sin, more or less, according to the lust of the sin and other circumstances. But I would that you knew and charged each sin as it is. And yet you shall neither hate nor flee, both bodily and ghostly, in your power. For know well that carnal desires and unskillful likings in food and drink, or any likings that long to the body beyond reasonable need. Though they are not always great sins to him who is in charity, nevertheless to a soul that desires purity and spiritual feeling of God they are heavy, painful, and bitter, and much to be avoided. For the spirit cannot feel its kindly savour until the flesh has lost its earthly savour without. Therefore, if you wish to come to the purity of heart, you must stand against unskillful stirrings of carnal desires. But against the ground you shall not rise. As I have said before, for the ground is need. As kindly hunger which you shall necessarily feel and tempt yourself towards in time, and help yourself against it by medicine of food. As you would help yourself. Reasonable against a bodily sickness, that thou might more freely serve God both bodily and spiritually. For wit thou well what man or woman that shall be occupied spiritually in thoughts: unwilling pain or hunger deliberately taken or bodily sickness in the stomach or in the head, or in another part of the body for the defect of good ruling of himself, by tomeche fasting or by any other way, shall much hinder the spirit, and much hinder him from the knowing and beholding of spiritual things, but if he has the more grace. Though it be so that bodily pain, either of penance or of sickness or else bodily occupation sometimes lets not the fervor of love to God in devotion, but often increases it. Nevertheless I hope that it lets not the fervor of love in contemplation, which may not be had nor felt sadly but in rest of body and soul,\n\nFor thy do:\nLift up the desire of thine heart to thy good Lord Jesus, and know thyself for a wretch and a best, and ask him. forgyuenesse. and saye that thou wylte amende it / and truste of forgyuenesse / Leue of thenne and ta\u00a6rye noo lenger wyth all / ne stryue not moche as thou woldest destroye it vtterly / for it is not worthe for to doo soo / Thou shalte neuer brynge it soo abowte / but redily ordeyne the redi to some other occupacyon bodily or ghostly / after thou felyst the disposyd that thou myghtest more profyte in other vertu\u00a6es / as mekenesse and charyte. For wyte thou well he that ha\u00a6the in his desyre & in his traueylle none other rewarde to none other thynge but to mekenes and charytee / aye cryenge after hem how he myght haue hem / he shal in that desyre / werchyn\u00a6ge folowand after profyte and wexe in all other vertues / as in chastyte abstynence and suche other yf he haue but lityll re\u00a6warde in hem in a yere more than he sholde wythouten thys desire profyte in seuen / yf he stryue wyth glotenye lechery and suche other contynuelly / and bete hymselfe wyth scourges e\u2223che daye fro morow to euensong tyme / \nGEte to the Then you have servants and charity, and if you wish to acquire them quickly by toiling, you will have enough to do in obtaining them. If you can get them, they will rule and measure privately how you shall eat and drink, and care for all your bodily needs, so that no one will know it except you. And this will not put you in perplexity, nor in anger, nor in anxiety and sadness, nor in lusts or likings. But in peace, a calm and restful consciousness. I speak further than I thought to speak in this matter. Nevertheless, do as I say if you can, and I hope God will make it all well. By this you may somewhat see in this image the great chaos that separates us from them, so that those who wish to come to us cannot come here or approach us. The Gospel says that Abraham spoke to the rich man in hell in this way: \"A great chasm has been fixed between us, and those who wish to come to you from us cannot, nor can they cross over to us.\" To thee this dark image in thy soul and mine may be called a great chaos, a great darkness. For it prevents us from coming to Abraham, who is Jesus, and prevents him from coming to us.\n\nLift up thy lantern and see in this image five windows through which sin enters thy soul, as the prophet says, \"Death enters through our windows.\" These windows are the five senses by which the soul goes out from itself and seeks its delight and nourishment in earthly things against its own kind. As by the eye for seeing curious and fair things, and so of other senses. By the unwitting use of these senses in vanity, the soul is greatly hindered from spiritual senses within, and therefore it behooves thee to stop these windows or to close them, but only when necessity asks for them to be opened.\n\nAnd that is little mastery to thee if thou couldst see thy soul by clear understanding what it is. And it is fair in its own kind, not that it is so overlaid with a black mantle of this foul image. But you do not know it. Therefore, you leave the inner sight of yourself and seek your food forth without, as a best unreasonable one. Thus says the Lord to a chosen soul in Holy Writ: \"Si ignoras te, o pulchra inter mulieres. Cant. 1. Egredere et abi post vestigia gregis tuorum et pasce edos tuos / Thou fair among women, if thou knowest not thyself, go out and walk after the steps of thy flock and feed thy lambs / It is thus much to say / Thou soul fair by nature made to the likeness of God, free as a woman in the body for the first sin, because thou knowest not thyself / that angels' food should be thy delights within / Therefore thou goest out by thy bodily wits and seekest thy food and thy likeness as a beast / that is as one reproved / and therewith thou feedest thy thoughts and thy affections which are unclean as goats. It is a shame for me to ask so often / and therefore turn home again within myself, and beg no more without, namely swines meat / For if I will always be a beggar, I ask and crave within of my Lord Jesus, for he is rich enough / and gladly will he give more than I ask / And run no more out as a worldly man or woman who has no more delight but in his bodily wits. And if you do thus, your Lord Jesus will give you all that you need / For he may lead you into his wine cellar / and make you taste of his wines which please him best, for he has many tonnes / Thus a chosen soul, enjoying in holy write, says of our Lord: Introduct me regis in celam vinariam / Cantica A king led me to a wine cellar / And that is to say, himself / And after he led me into his cellar, that is to say, above myself by overpassing only in thy him. And gave me a taste of his wine / it is to taste a sickness of ghostly sweetness and. Heavenly joy / These are not words of me, a wretched, captive living in sin, but they are words of the voice of our Lord in holy writing. I say these words to those who might draw them into your soul without and follow after as you may.\n\nBut now you say that you do so, you see no worldly things and hear none, have no use of your bodily wits beyond what is necessary, and are enclosed, as I say. If you do this as I hope you do, then you have stopped a great window of this image. But yet you are not safe. For if you see me not with your bodily eye, you may see me in your soul by imagination, and so you can do with all bodily things. Then, if your soul is fed willfully by imaginings of vanities of the world and desiring worldly things for a willful comfort and ease, truly, if your soul is within as for the bodily wits, it is far removed. Without engaging in such vain imagination / But now you ask whether it is a great sin for a soul to occupy itself in such vanities, either in intellect or in imagination, with regard to this I say that I would rather you should not ask this question. For he who truly loves God does not inquire commonly whether this is greater sin or that. He thinks that which hinders him from the love of God is sin, and he thinks no sin but that which is not good and hinders him from the love of God. What is sin but a lack or omission of good? I do not mean that it should be painful to him as a deadly sin or a venial sin should be. I do not mean that he knows deadly sin from venial and flees it more.\n\nNevertheless, I will say something about your question. Your desire draws more out of my heart than I thought to say at the beginning. Our Lord says in the Gospel thus: \"A man had made a great feast and invited many; and when he had prepared everything, he sent his servant to say to those who had been invited, 'Come, for all is now ready.'\" A man said to the Inuit, \"He will not come.\" He bought a villa. Lucius xiv asked you to excuse him. He said, \"I bought five yokes and went to test them.\" He said it a third time. I took a wife because I could not come. A man made a great supper and called many to it. And he sent his servant at supper time to those who had been invited. The first excused himself and said at the supper, \"For Saint Paul forbids us from testing our minds when he said this.\" Do not follow your lusts. Do not willingly try your desires. A man or woman ensnared by deadly sin will not easily escape deadly sin, even if he does not see it, but I hope it does not concern you. However, if you delight in it in your thoughts and such vanity, but in other respects you keep it in charity and do not choose this delight as a full rest for your soul but set God before all things in your desire. This sin is venial to a greater or lesser extent according to the circumstances. But you shall not be excluded from the supper in the bliss of heaven for these venial sins, but you shall lack the tasting and enjoyment of that delightful supper while living on earth. But if you are busy with all your merits in opposing such venial sins, for though it is true that venial sins do not break charity, they do hinder the feeling and the spiritual aspect of charity.\n\nBut now you say that you cannot keep away from vanities. For diverse men, worldly and others, come often to speak with you and tell you some tales of vanity. And to this I say, that coming with your own Christian is not much against it, but it helps sometimes if you act wisely. For you may test the measure of your charity towards your own Christian, whether it is much or little. You are commanded as each man and woman is, to love your own Christian primarily in your heart and also in deed, to show them tokens of charity as reason requires after your ability and knowledge. Therefore, since... You owe it to yourself not to leave your house to seek opportunities to profit your neighbor through acts of mercy, as you are enclosed. Nevertheless, you are bound to love them all in your heart, and to show love to those who come to you sincerely. Therefore, whoever comes to speak with you, whether you know who they are or why they come, be quick to welcome them with a good will. Do not be dangerous or let them linger long if you do not know what their intent is. But look how ready and how glad you would be if an angel of heaven were to come and speak with you. Be just as ready and willing to speak with your Christian neighbor when he comes to you, for you do not know what he is or why he comes or what need he has of you, until you have inquired. Even if you are in prayer or in the midst of devotion, you should not leave God for any man's speech. If you think not in this case. For if you are wise, you shall not leave God. But you shall find him and have him and see him in your very Christian, as well as in prayer. But on another manner you shall have him than in prayer. If you can well love your very Christian, it should not hinder for you to speak with them discreetly. Discreetly you shall have on this manner, as I think. Whoever comes to you to ask him humbly what he will, and if he comes to tell his disease and to be comforted by your speech, here him gladly, and suffer him to say what he will for ease of his own heart. And when he has been comforted, if you can, gladly, kindly, and charitably. And then afterwards, if he will fall into idle tales or vanities of the world or of other men's deeds, answer him but little or not feed his speech, and he shall soon be weary and soon take his leave. If it be another man that comes to teach you as a man of holy church, here him lowly with reverence for his order. And yf his speche comforte the aske of hym. and make the not for to teche hym / It falleth not to the for to teche a preste but in nede / If his speche comforte the not answere ly\u2223tyll. and he wyll soone take his leue / If it be a nother man yt cometh to yeue the his almesse. or elles for to here ye speke. or for to be tau\u0292te of ye. speke godely & mekeli to hem all. repreue\nnoo man of his defawtes / it falleth not to the but yf he be ye more homely wyth the that thou woost well that he wyll ta\u00a6ke it of the / And shortly to saye as thou conceyuest that shold profyte thyn euen crysten namly ghostly maye thou saye yf yu can and he wyll take it / And of all other thynges kepe scilen\u2223ce asmoche as thou mayst / and thou shalt in shorte tyme ha\u2223ue but lityll prees that shal lette the / Thus me thynketh / doo better yf thou can / \nBI this that I haue said may thou see a lityll the derknes of this ymage of syn\u0304e / not for I haue discryued it ful\u2223ly to the as it is for I can not / Neuertheles by this lityll thou maye I have found a false image within myself, wretchedly formed and disfigured with the wretchedness of these sins which I have spoken of. By this wretchedness that I feel in myself more than I have said, may I the better tell you of your image. For we all come from Adam and are clothed with the hides of beasts, as holy writ says of our Lord. God made for Adam and his wife garments of beasts' hides. Genesis 3. Our Lord made garments of beasts' hides for Adam and his wife, as a sign that for his sin he was made like one. To the best [with the best clothes we all are born and swaddled, distorted from our kindly shape / This is an ugly image to behold / The head is proud / For pride is the first and principal sin, as the wise man says / Pride goes before destruction, a haughty spirit before a fall. Proverbs 14:10 / The back and the hind part of it is covetousness. Phil 3:13 / I shall forget all worldly things which are behind and I shall reach forward to things eternal / The breast, in which is the heart, is envy / for it is not a fleshly sin but a devil's sin, as the wise man says / Envy enters the world through the devil / For all of you who are of his party follow him in this. The arms of it are wrathful, as a man wreaks himself in wrath with his arms against it. If anyone strikes you on one cheek, offer the other; \"If anyone slaps you on one cheek, offer the other one to him\" (Matthew 5:39). The meaning of this image is gluttony, as Saint Paul says, \"Let not sin therefore reign in your mortal body, that you should obey it in the lusts thereof\" (Romans 6:12). God destroys both the body and the belly. The belly serves to receive food, and food serves the belly. But God shall destroy both body and belly. This will be at the last end in the full reforming of his chosen and in the condemnation of the reproved. The members of it are lechery, of which Saint Paul says, \"Do not offer the members of your body to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life, and your members as instruments of righteousness\" (Romans 6:13).\n\nThis is not the image of Jesus, but it is like an image of the devil. For the image of Jesus is made of virtues with meekness and perfect love and charity. But this is of false fleshly love of yourself with all these members attached to it. Carry this image and every man. Though a man may be made in the beginning to the image of God, stable and steadfast; yet, by sin, he passes through living in this world in the image of sin, which makes him unstable and troubled in vain. Saint Paul speaks of this image thus: \"As we have borne the image of the earthly man, first Adam, who is the image of sin. But now let us bear the image of the heavenly man, Jesus, who is the image of virtues.\" What shall one do with this image? I answer thee by a word: the Jews said to Pilate concerning Christ, in John 1: \"Crucify him.\" Take this body of sin and do it harm. Cross yourself. That is to say, break down this image and slay the false love of sin in yourself, as Christ's body was slain for our sins and our transgressions. Right so, if you want to be like Christ, slew thy bodily likening and fleshly lusts within yourself. Galatians. Thus spoke Saint Paul: \"They that follow Christ have crucified and slain the flesh, that is the image of sin, with all its lusts and unnatural desires.\" Slew then and break down pride. Also, break down wrath and envy and raise up love and charity towards thine own Christian. In place of covetousness, put poverty in spirit. In place of anger, put fervor in devotion with glad readiness for all good deeds. And in place of gluttony and lechery, sobriety and chastity in body and soul. This considered Saint Paul when he said thus: \"Putting aside the old man with his corrupt desires.\" And put on. You shall put down the old man, who is the image of sin, with all his members. For he is rotting in desires of error. And you shall shape and clothe yourself in a new man, who is the image of God, by holiness and righteousness and a full head of virtues. Who shall help you? Your Lord Jesus, in His power and in His name, shall help you break down this stronghold of sin. Pray to Him earnestly and desire it. He shall help you.\n\nGather your heart together and do as the wise man says when he says this: \"Guard your heart above all else, for out of it flow the springs of life.\" And that is true when it is well kept. For then wise thoughts, clean affections, burning desires for virtues and charity, and the bliss of heaven come forth from it. And it makes the soul live a blessed life.\n\nOn the contrary, if it is not: Keep your heart free from evil thoughts and unclean affections, as our Lord says in the Gospel, \"Out of the heart come evil thoughts, which defile a man.\" They either enfeeble the soul with deadly sin or weaken it if they are venial. For a man is nothing but his thoughts and loves. They make a man only good or bad. As much as you love God and your neighbor and know him, so much is your soul. And if you little love him, little is your soul. If you love not at all, none is your soul. It is nothing for good, but much for sin. And if you would know what you love, look where your heart is fixed. For where the love is, there is the eye, and where the liking is, there is most the heart thinking. If you love much God, the liking is likely to think much upon him. And if you love little, then little you think upon him. Rule well your thoughts. and thy affection and then be art thou virtuous / Begin then on and break this image when thou hast inwardly thought of thyself and of thy wretchedness as I have said: how proud. how vain. and how envious / how malicious / how covetous / how fleshly / and how full of corruption / Also how little knowing, feeling or savor thou hast of God / and of ghostly things / How wise. how quick / and how much savor thou hast in earthly things / And shortly that thou thinkest also full of sin as the hide is full of flesh / Be not too afraid though thou think so of thyself / And when thou hast done this, lift up then the desire of thy heart to thy Lord Jesus / and pray him for help / Earnestly to him by great desires and sighing that he will help thee to bear this great burden of this image. or else that he will break it / Think also such shame it is for thee to be fed with swine's meat of fleshly savors that thou shouldst feel a ghostly savor of heavenly joy. If thou do thus, then begin thou to arise against the whole ground of sin, as I have said. It may be that thou shalt feel pain and sorrow, for thou shalt understand that no soul can live without great pain unless he has rest and delight either in his Creator or in a creature. Then, when thou risest against thyself with a fervent desire to feel of thy Lord Jesus, and to draw out thy love from all bodily things, and from rest in thy bodily feeling, thou art so ensnared in thyself. And the things which thou hadst delighted in before rise up against thee, and turn thee to pain. And when thou forsakest thyself, and thou canst not easily find comfort in God, necessities of the soul shall suffer pain. Nevertheless, I hope that whoever would endure this pain steadfastly, clinging to that desire and naked mind of Jesus Christ, and to the desire that he would not have but his Lord and fall not lightly. therfor/ no comfort outward for a time / for it lasts not long / Our Lord is near, and soon will ease the heart / For He will help to bear thy body full of corruption / And He will, with His merciful might, break down this false image of love in thyself / Not all atones, but little and little until thou art somewhat reformed to His liking /\nAfter such a whole rising against thyself when it is passed, thou shalt more soberly and more easily rule thyself / And the more sadly for to keep thy thoughts and thine affections to know them whether they be good or bad / And then, if thou feelest a stirring of pride in any manner of kind of it, Be on thy guard if thou canst / and suffer it not to escape lightly away / But take it in mind and rent it, break it, and despise it / and do all the shame that thou mayest thereto / Look thou spare it not. No trust it not speak fair however it seems / for it is false though it seem true as the prophet says / Popule meus They themselves call you blessed and holy, yet they deceive you and lead you into error. This is what it means. They are crafty and bring you close to error. If you do this often and quickly, by the grace of Ihu, within a short time you will stop much of the spring of pride. And when you feel it, it will be so weak and as if it were half dead that it will not greatly disturb you. And then you will have a ghostly sight of meekness, how good and beautiful it is, and you will desire it and love it for its own goodness. It will seem to you as desirable as you are. And if need be, endure contempt and reproach for love of righteousness, in the same way that when you feel stirrings of anger or malice rising up in your heart or any other evil will against your very Christ for any reason, though it may seem reasonable, and for charity keep it in check. Be ready with your response. To refine your thoughts and prevent them from turning into fleshly appetite, stand firm against it in both word and deed, as much as you can. But if it rises up again, strike it down with the sword of fear of God, so it will not harm you. For know well in all these stirrings of pride, vainglory, envy, or any other, if you perceive it and with the displeasure of your will and reason you resist it, you kill it. Though it may still cling to your heart against your will and not easily pass away, do not fear, for it keeps your soul from peace, but it opposes all evil stirrings of covetousness, anger, gluttony, or lechery. And you can do this more effectively and readily if you set your heart most upon one thing, and that thing is nothing but a ghostly desire to please God, to love Him. For to know him. For to see him, and for to have him by grace here in a little feeling. & in the bliss of heaven in a full being, This desire, if you keep it, shall well tell the which is sin and which is not, & which is good and which is better good. And if you will fasten your thought to it, it shall teach you all that you need, and it shall obtain the all that you want. And therefore when you shall rise against the ground of sin in general or else in any special sin, hang fast upon this desire. And set the point of your thought more upon God whom you desire than upon the sin which you reprove. For if you do so, it fights for God for you, and he shall destroy sin in you. You shall much sooner come to your purpose if you do so than if you leave your meek desire to God primarily. & will set your heart only against the stirring of sin, as though you would destroy it by the mastery of yourself, you shall never so bring it about. But do as I have said and. If thou mayst and I hope, by the grace of Jesus, thou shalt make the devil a shame and break away all wicked stirrings that they may not greatly trouble thee. In this manner, the image of sin may be broken down and destroyed within thee: for thou art formed from the natural shape of Christ's image, and shalt be shaped anew to the image of Jesus through meekness and charity. Then shalt thou be fully shaped to the self-same image of God living here in a shadow, in contemplation, and in the bliss of heaven in full sincerity. Of this shaping to the likeness of Christ, St. Paul speaks thus: \"Children whom I have again in birth until Christ is formed in you. Galatians iv:19 My dear children, why am I as one who is in labor over you until Christ is formed in you. Thou hast conceived Christ in thee through faith and he has life in thee as much as thou hast a good will and a desire to serve him and please him, but he is not yet fully formed in thee nor thou in him. \"fulness of charity, and therefore St. Paul bore me and others with travail until Christ has his full shape in us and we in him. Whoever intends to come to work and the full use of contemplation, and not by this way - that is, not by the full head of virtues - does not come by the door. I do not say that a man cannot, by the gift of God, have a taste and a gleaming of life contemplative at times. But the sad feeling of it he will not have, for Christ is the door and he is the porter. Without his leave and his living eye, no man may come in, as he says himself (John iii). No man comes to the Father but by me. That is, no man may come to the contemplation of the godhead unless he is first reformed by the fullness of meekness and charity to the likeness of Jesus in his humanity.\" Little as I think. First of all, what is a contemplative life and why are we led to it by grace? I do not have it fully in feeling and action as I have it in speaking. Nevertheless, I would be such as these words are, firstly to restrain my own negligence to do better than I have done, and secondly, to encourage and encourage others who have taken the contemplative life to strive more earnestly and meekly in that manner of life with such simple words as God has given me grace to say. And therefore, if any word is there that encourages or comforts the more to the love of God, thank God. For it is his gift, not of the word itself. And if it does not comfort you or if you do not take it seriously, study it not long but lay it aside until another time and give it to your prayer or other occupation. Take it as it comes and not all at once. These words that I write, take them not strictly but rather as a guide. That the thinking by God's permission that I speak to shortly is either due to lack of English or wanting of reason. I pray the amendment only where necessary.\n\nThat a man is the image of God after the soul and not after the body. (1 Corinthians 15:49)\nHow it is necessary for mankind that only through the passion of Christ should be restored and reformed that which was formerly shaped by the first sin. (1 Corinthians 15:21)\nThat the Jews and pagans and also false Christian men be not effectively reformed through the virtue of the passion for their own defect. (1 Corinthians 3:1-3)\nOf two manners of reforming this image, one in fullness, the other in faith. (Colossians 2:10)\nThat reforming in part is in two manners. One in faith, another in feeling. (Colossians 3:5)\nThat through the sacrament of baptism, which is grounded in the passion of Christ. This image is refomed from original sin / Colossians vi.\nThrough the sacrament of penance that stands in contrition, confession, and satisfaction, this image is refomed from actual sin / Colossians vii.\nHow, in the sacrament of baptism and penance, through an invisible working of the holy ghost, this image is refomed though it is not seen or felt / Colossians viii.\nThat we should believe steadfastly in the refoming of this image if our conscience witnesses to us a full forsaking of sin and a true turning of our will to godly living / Colossians ix.\nThat all souls that live meekly in the faith of holy church and have their faith quickened in love and charity are refomed by this sacrament / though it be so that they may not feel the special gift of devotion or of spiritual feeling / Colossians x.\nThat souls refomed must ever fight and strive strongly against the stirrings of sin while they live, and how a soul may know when it is assenting to stirrings and when not / Colossians xi.\nThat this image is both fair and foul while it is in this life, though it may be reformed, and of diverse types of feelings privately had between those that are reformed and those that are not. Calm xii.\nOf the three kinds of men, some are not reformed, and some are reformed only in faith, and some in faith and feeling. Calm xiii.\nHow men who are in sin shape themselves into various beastly likenesses and are called lovers of this world. xiv\nHow lovers of this world disable themselves in various ways for the reforming of their own soul. Calm xv.\nA little counsel for lovers of this world if they will be reformed in their own soul before their parting hence. Calm xvi.\nThat reforming in faith and feeling cannot suddenly be begotten but by grace and much bodily and spiritual travail in the length of time. Calm xvii.\nThe cause why so few souls, in reward of the multitude of others, come to this reforming in faith and feeling. xviii\nAnother cause also of the same, and how. willful bodily customs indiscreetly rewarded & used sometimes by hundred souls from feeling more grace / Calm xix.\n\nHow that without much bodily and ghostly attendance and without much grace and meekness, souls may not be turned back in feeling nor kept thereafter they come thereto / xx.\n\nAn entrance how a soul shall have her meaning and working that will come to this turning, by example of a pilgrim going to Jerusalem, and of two manner of meekness / Calm xxi.\n\nOf tarings and temptations that souls feel by their ghostly enemies in their ghostly knowing and going to Jerusalem and of remedies against them / Calm xxii.\n\nOf a general remedy against wicked stirrings and painful tarings that fall to their hearts of the flesh and of the world and of the devil / Calm xxiii.\n\nOf an evil day and a good night what it means and how the love of the world is likened to an evil day. And the love of God to a good night / Calm xxiv.\n\nHow that the desire of Jesus felt in this lightsome darkness. How a soul perceives all stirrings of sin and discerns ghostly lightnings from the heavenly Jerusalem, which is Jesus (Colossians 25).\n\nHow a man knows false illuminations feigned by the devil from the true light of knowledge that comes from Jesus (Colossians 26).\n\nThe great profit of the soul being brought through grace into lightsome darkness and how a man should dispose himself if he will come there (Colossians 27).\n\nThat in the reforming of a soul, the workings of our Lord Jesus are divided into four times: calling, justifying, magnifying, and glorifying (Colossians 28).\n\nIt sometimes happens that souls beginning and perfecting in grace seem to have more love outwardly than those who are perfect, but it is not so in truth within (Colossians 29).\n\nOn what manner a man shall have knowing of his own soul and how a man should set his love in Jesus, God and man, as one person (Colossians 30).\n\nThis manner of speaking of the reforming in the feeling of a soul. How a soul is taken and in what way it is refined, and how it is found in St. Paul's words, in Chapter XXXI.\n\nHow God opens the inner eye of the soul to see Him, not all at once but by various times, and of the three manners of refining a soul by example, in Chapter XXXII.\n\nHow Ihu is heaven to the soul, and why He is called fire, in Chapter XXXIII.\n\nOf the two manners of love formed and unformed, what it means, and how we are obliged to love Jesus much for our making, but more for our turning, almost for our saving through the gifts of His love, in Chapter XXXIII.\n\nHow some souls love Jesus with bodily fervors and by their own manly affections, which are stirred by grace and by reason. And how some love Jesus more restfully with ghostly affections only stirred inwardly through special grace of the Holy Ghost, in Chapter XXXV.\n\nThat the gate of love among all the gifts of Jesus is worthiest and most profitable, and how Jesus does all that is well done in His lovers only for love, and how love makes the use of them. all virtues and good deeds light and easy / xxxvi.\nHow love, through the gracious beholding of Jesus, quells all stirrings of pride and makes the soul lose savour and delight in all earthly worship / Caplm xxxvii.\nHow love quells all stirrings of wrath and envy softly and reforms in the soul the virtues of peace and pacification and of perfect charity towards him, even as he did specifically in the apostles / Caplm xxxviii.\nHow love quells covetousness, lechery, and gluttony, and quells the fleshly savour and delight in all the five bodily wits softly and easily through a gracious beholding of Ihu / xxxix.\nWhat virtues and graces a soul receives through opening of the inner eye into the gracious beholding of Jesus, and it may not be obtained only through man's travail but also through special grace and travail / Caplm xl.\nHow special grace in beholding of Jesus withdraws softly from a soul, and how a soul shall have it in the absence and presence of Jesus, and how a soul shall desire that. in it is always the gracious presence of Ihu. A commandment of prayer offered to Jesus from a contemplative soul, and how stability in prayer is a sure work to endure. And how every feeling of grace in a chosen soul may be said to Jesus, but the purer a soul is, the worthier is his grace. (Colossians 41)\n\nHow a soul, through the opening of the ghostly eye, receives a gracious love able to understand holy writ, and how Jesus, who is hidden in holy writ, reveals himself to his lovers. (Colossians 42)\n\nOf the private voices of Jesus sown in a soul by which it shall be known, and how all the gracious illuminations made in a soul are called the speakings of Ihu. (Colossians 42)\n\nThrough the gracious opening of the holy eye, a soul is made wise meekly and sincerely to see the diversities of degrees in holy church. (Colossians 45)\n\nHow, by the same light of grace, the blessed angels' kind may be seen, and how Jesus is God. A man is above all creatures, so that the soul may see him here (Colossians 46). Here ends the chapters of the second book. Since you desire greatly and ask for it in charity to hear more about the image which I have before described in part, I will gladly, with the help of our Lord Jesus Christ in whom I fully trust, reveal a little more of this image. At the beginning, if you will understand clearly what I mean by this image. I tell you in truth that I mean nothing else but your own soul. For your soul and my soul and every reasonable soul is an image. And that a worthy image, for it is the image of God, as the apostle says, \"Man is the image of God.\" That is, a man is the image and likeness of him, not in the bodily shape without but in the powers it possesses, as holy writ says, \"God formed man in the image and likeness of himself.\" Lord God shapes man in his soul to his own image and likeness. This is the image I have spoken of. This image, shaped to the image of God in the first forming, was most beautifully fair and bright, full of burning love and ghostly light. But through the sin of the first man, Adam, it was disfigured and reshaped into another likeness, as I have before said. For it fell from the ghostly light and that heavenly food into painful darkness and lust of this wretched life. Exiled and fled from the heritage of heaven that it should have had if it had remained in the wretchedness of this earth: and afterward into the prison of hell, there to be without end. From this prison to the heavenly heritage it might never have come again but if it had been reformed to the first shape and the first likeness. But that reforming could not be made by any earthly man, for every man was in the same plight, and none could suffice to help himself, much less another. Therefore it needs to be The righteousness of God does not forgive a transgression without amends being made if it can be done. Man, who was whole in Adam, the first man, transgressed against God so gravely when it violated His special commandment and assented to the false counsel of the devil. It rightfully deserved to be separated from Him and condemned to hell without end. Therefore, standing in the righteousness of God, it could not be forgiven. But if amends were first made and full satisfaction given, this could be done. However, no man could make such amends alone. Come out of Adam by kindly generation for this reason: For the transgression and unworthiness were endless and great, and therefore it passed human ability to make amends for it. And for this reason, he who has transgressed and shall make amends ought to give to him whom he has transgressed against all that he owes, though he had not transgressed. And over and above that, he ought to give something more than that for the transgression only. But mankind had not wherewithal to pay God for his transgression over and above what he owed. For what good deed that man could do in body or soul it was but his debt. For every man ought, as the gospel says, to love God with all his heart and all his soul and all his might, and better he might not do than this. And nevertheless, this deed did not suffice for the redemption of mankind. Nor could he do this unless he had first been redeemed. Then it was necessary that if man's soul should be redeemed and the transgression made good, that: Our lord God Himself should reform this image and make amends for this transgression, since He could not do so in His divinity. He could not or could not suffer in His own kind. Therefore, it was necessary that He should assume human form. He could not do this through the common law of generation. For it was impossible for God's Son to be born of a touched woman. Therefore, He became man through a gracious generation by the working of the holy ghost in the pure, gracious maiden, our Lady Saint Mary. And so it was done. For our lord Jesus, God's Son, became man, and through His precious death that He suffered, He made amends to the Father of Heaven for mankind's guilt. He could do this well, for He was God. He ought not to do it for Himself, but inasmuch as He was man, born of the same kind as Adam, who first transgressed. Not sinning, nevertheless he ought it of his free will for the sake of mankind, the humanity he took for the salvation of mankind from his endless mercy. For truly, there was never a man who could yield anything to God that he ought not. But only this blessed Jesus. For he could pay God one thing that he ought not, and that was nothing but one thing. That was to willingly give his precious life by taking death for love of truthfulness. He ought not to do this, as much good as he might do to the worship of God in this life: all were but debt. But for taking death for love of righteousness, he was not bound. He was bound to righteousness, but he was not bound to die, for death is only a penalty ordained to man for his own sin. But our Lord Jesus sinned never and could not sin, and therefore he ought not to die. Then, since he ought not to die, and yet willfully he died, then he paid to God more than he ought. And since that was the best man's deed and most worthy that ever was done, it was reasonable that humanity's sin should be forgiven. For in as much as mankind found a man of the same kind without sin, that is Jesus, who could make amends for the transgressions committed and could pay our Lord God all that He was owed and more than He was not owed. Then, since our Lord Jesus God and man died thus for the salvation of the human soul, it was rightful that sin should be forgiven, and the human soul that was His image should be reformed and restored to the first happiness and to the bliss of heaven. This passion of our Lord and this precious death is the ground of all the reforming of human soul, without which neither could the human soul have been reformed to the likeness of Him, nor come to the bliss of heaven. Blessed may He be in all His works. Now, through the virtue of His precious passion, the burning sword of Cherubim that \"Droued out of paradise is now put away. The endless gates of heaven are open to every man who will enter therein. For the person of Jesus is both God and king of heaven in the bliss of the Father, and as man, he is the porter at the gate, ready to receive every soul that will be reformed in this life to his likeness. Now may every soul be reformed to the likeness of God, since the transgression is forgiven and the amends are made through Jesus for the first guilt. Nevertheless, not all souls have the profit or fruit of this precious passion, nor are they reformed to his likeness. There are two kinds of men not reformed by the virtue of this passion: one is he who does not believe it, and the other is he who does not love it. Jews and pagans have not the benefit of this passion, for they do not believe it. Jews do not believe that Jesus, the son of the virgin Mary, is the Son of God in heaven. Also, pagans do not believe in the sovereign wisdom of God made manifest in him.\" \"God would become the son of man, and in his head would suffer the pains of death. And therefore the Jews held the preaching of the cross and the passion of Christ nothing but scandal and blasphemy. The pains held it not but a phantom and folly. But true Christian men held it the sovereign wisdom and great might of God. Thus spoke St. Paul: 'We preach to you that you believe that Jesus Christ, the son of Mary, is the sovereign virtue and wisdom of God. To the Jews and Gentiles, this is scandal. But to those called Jews and Greeks, XP is the power and wisdom of God.' That is, we preach to you that you believe that Jesus Christ, the son of Mary, is the divine power and wisdom of God. To those who do not believe in him, it is but scandal and folly. And therefore, through their unbelief, they put themselves outside the reforming of their own soul, and standing in their unbelief, they will never be safe nor come to the blessedness of heaven. From the beginning of the world to the last ending, there was never\" A man shall not be safe unless he has truth, general or specific, in Jesus Christ, to come or for me to come. Rightly, as all chosen souls who were before the Incarnation had truth in Christ that he should come and reform man's soul, either openly as patriarchs and prophets and other holy men had, or else privately and generally as children and other simple and unlearned souls had who knew not specifically the privacy of the Incarnation. Similarly, all chosen souls under the new testament have truth in Christ that he has come, either openly and feelingly for ghostly and wise men, or else generally for children who have died and other simple and rude souls who are nourished in the bosom of the holy church. Since this is so, then it seems to me that those men greatly and grievously err who say that Jews and Saracens, by keeping their own law, may be saved, though they do not believe in Jesus Christ. In as much as they believed that their truth is good and sufficient for their salvation. And in that truth, they performed many good deeds of righteousness. And perhaps, if they knew that Christian faith was better than their own, they would leave their own and take it up. Therefore, they should be safe. Nay, it is not enough so. For Christ, God and man, is both way and end. And he is the mediator between God and man. Without him, no soul can be reconciled, nor come to the bliss of heaven. And therefore, those who do not believe in him, who is both God and man, can never be safe nor come to bliss. Other men also, who do not love Christ nor are reformed in the soul to the likeness of him, are false Christian men, who live and die in deadly sin. These men believe, it seems, that Jesus is God's son, and that his passion suffices for the salvation of the human soul, and they believe also all the other articles of faith. Articles of the faith / But it is an unpleasant truth and a deceit: for they do not love him, nor do they choose the fruit of his passion / but they lie still in their sin and in the false love of this world to their last end / And so they are not refomed to the joy of God. but go to the pains of hell endlessly. as Jews and Saracens did / and in much greater pain than they / Inasmuch as they had the trouble and kept it not / For that was more transgression than they ever had had / Then if you want to know which souls are refomed in this life to the image of God through the virtue of his passion / truly only those that believe in him / and love him / in whose souls the image of God, which was shaped into the likeness of a foul beast's likeness through sin, is restored and refomed to its first shape / and to the worthiness and worship that it had in the beginning / without which restoring and refoming shall never soul be safe nor come to bliss.\n\nNow. You ask how this can be true that the image of God, which is the soul of man, can be reformed in this life to his happiness in any creature? It seems not. It cannot be so. For if it were reformed, it should have a stable mind, clear sight, and clear burning love for God and spiritual things eternally, as it had in the beginning. But this is no creature as you suppose living here in this life. Against yourself, you can well say that your mind, reason, and the love of your soul are so set on beholding and loving earthly things that you feel right little of spiritual things. You feel no reforming in yourself, but you are so ensnared by this black image of sin that on whatever side you turn, you feel yourself defiled and spotted with fleshly stirrings of this foul image. Other changes feel nonexistent to you, neither in private moments of your thoughts. The soul cannot be within the body without reason, therefore you think that this image cannot be referred to as the soul of man. Or if it can be referred to as such, then you ask how it can be referred to. I answer and say this: There are two ways of referring to the image of God, which is the human soul. One is in fullness, the other is in part. Referring to the soul in fullness cannot be had in this life, but it is delayed until after this life to the bliss of heaven, where the human soul shall be fully restored. Not to that state that it had at the first beginning by nature, or might have had through grace if it had remained whole. But it shall be restored to much more bliss and much higher joy through the great mercy and endless goodness of God than it would have had if it had never fallen. For then the soul shall receive the whole and the full feeling of God in all its might, without any mediating affection. And it shall see mankind in the person of Jesus above the. Kinds of angels only attend to the godhead. Then shall Jesus, both God and man, be all in all, and only he, and none other, as the prophet says, \"Dominus solus exaltabitur in illa die\" - that is, our Lord Jesus in that day, the everlasting day, shall be exalted alone, and none but he. And also the body of man will then be glorified. For it will receive fully the rich dowry of undeleted delights with all that belongs to it. This a soul will have with the body, and much more than I can say. But that will be in the bliss of heaven and not in this life. For though it is so that the passion of our Lord is the cause of all this full reforming of man's soul, nonetheless, it was not his will to grant this full reforming immediately after his passion to all chosen souls living in his time, but he delayed it until the last day. And truly, our Lord Jesus Christ, out of his mercy, has ordained a certain number of souls to be saved. salvation whose name was not fulfilled in the time of his passion. Therefore, it was necessary that through kindly generation of men, it should be fulfilled. If it had been the case that every soul that would have believed in him would have been blessed and fully reformed without any other abiding, there would have been no creature living then that he would not have received faith to be made blessed, and then generation would have ceased. And so, we that are now chosen souls living and other souls that come after us would not have been born, and so our lord would have failed in his number. But that may not be. And therefore, our lord pursued much better for us in that he delayed the full reforming of man's soul until the last end. As St. Paul says, \"He our lord provides better for us in the delay of our reforming than if.\" That is, \"He our lord provides better for us in the delay of our reforming than if.\" He had granted it then for this reason: that the chosen souls here before us should not complete their task without us who come after. Another reason is this: since man, in his first forming by God, was set in his free will and had the choice to fully embrace God or not, it was therefore reasonable that, since he chose God not then but wretchedly fell from Him, if he was afterward reconciled and set again in the same free choosing, he would have the profit of his reconciliation or not. This may be a reason why the human soul was not fully reconciled so quickly after the Passion of Jesus Christ.\n\nAnother reforming of this image is in part: and this reforming may be had in this life: but if it is had in this life, it may never be had. Nor can the soul be safe. This reforming is on two manners: one is in faith only. Another is in faith and in feeling. The first reforming in faith only suffices. The second is worthy to pass in the bliss of heaven. The first may be had lightly and in short time. The second may not, but through length of time and much spiritual trial. The first may be had with the feeling of the image of sin, for though a man feels nothing in himself but stirrings of sin and fleshly desires. Yet if he willfully consents not to it, he may be reformed in faith to the likeness of God. But the second reforming puts out the liking in feeling of fleshly stirrings and worldly desires and suffers no such spots beside in this image. The first reforming is only of beginnings and profiting souls. And of active men. The second is of perfect souls and of contemplative men. For by the first reforming, the image of sin is not destroyed but left as it were all whole in feeling. But the second reforming destroys the old feelings of this image of sin and brings in new ones. The soul's new gracious feelings through the working of the Holy Ghost: The first is good. The second is better. But the third, which is in the bliss of heaven, is most best. First, let us speak of the one and then of the other, and so we shall come to the third.\n\nTwo manners of sins make a soul lose the shape and likeness of God. The one is called original, it is the first sin. The other is called actual, it is willfully done sin. These two sins put a soul from the bliss of heaven and down to the pains of hell. But if it be through God's grace reformed to His likeness or it passes out of this life, nevertheless two remedies are there against these two sins, by which a soul may be restored again. One is the sacrament of baptism against original sin. Another is the sacrament of penance against actual sin. A soul of a child that is born and is uncatechized due to original sin has no likeness of God. He is nothing. But an image of the demon and a bridle of hell. But as soon as it is baptized, it is refomed to the image of God / and through the virtue of faith of the holy church, suddenly it is turned from the delight of the demon and made like an angel of heaven. Also, the same falls to a Jew or to a pagan, who, when they forsake her error and humbly fall to the truth in Christ, and receive the baptism of water in the name of the Holy Ghost. Truly, without any further delay, they are reformed to the likeness of God so fully as the church believes. If they might, immediately after baptism, pass out of this world, they would straightway flee to heaven without any more hindrance / had they never done so much sin before in the time of unfaithfulness / and would never feel the pain.\n\nAlso, what Christian man or woman who has lost the likeness of God through a deadly sin, is in will to do so. Truly I say, that this man's/woman's\n\n(Note: The text appears to be written in Middle English. The text has been translated into Modern English as faithfully as possible while maintaining the original meaning. No meaningless or unreadable content has been removed, and no corrections have been made to the text beyond what is necessary for readability.) A soul or woman, first shaped in the likeness of the devil through deadly sin, is now restored and reshaped by the sacrament of penance to the image of our Lord God. This is a great courtesy of our Lord and a powerful mercy that so easily forgives all kinds of sin, and abundantly grants grace to a penitent soul seeking mercy from Him. He does not endure great penance or painful bodily suffering in order to forgive it, but instead asks for sincere repentance and a complete abandonment of sin in the soul for His love. This He requires, and when He sees this without delay, He forgives the sin and restores the soul to His likeness. The sin is forgiven so that the soul will not be damned, but the penalty owed for the sin is not yet fully forgiven. However, if contrition and love increase, then he shall go and confess and make amends to his spiritual father. Receive penance enjoined for his transgression. And gladly fulfill it, so that both the sin and the pain may be done away or he passes on. And this is the full ordinance of the holy church for great profit of the human soul. That though the sin be forgiven through the virtue of contrition, nevertheless, in fulfilling penance: and to make full satisfaction, he shall, if he may, show to his priest plainer confession; for that is his token and his warrant of forgiveness against all his enemies. And it is necessary for this: for if a man had forfeited his life against a king of this earth, it were not enough to him as for a full satisfaction to have only forgiveness of the king, but if he had a charter which might be his token and his warrant against all other men. Rightly may it be said spiritually, If a man has forfeited against the king of heaven his life through mortal sin, it is not enough to him to full satisfaction for to have forgiveness of God only by contrition. between God and him. But if he has a charter made by the holy church, if he may come thereto. And that is the sacrament of penance, which is his charter and his token of forgiveness. Since he forfeited both against God and the holy church, it is skillful that he has forgiveness for one and a warrant for the other. And this holy church should not have ordered the token of confession as a necessary bond for it was not needed. But since all men are not perfect, and perhaps many of the more part of Christian men are imperfect, therefore the holy church ordained confession as a general bond to all Christian men who will know the holy church as their mother and will be obedient to her bidding. If this is so, as I hope it is, then he greatly errs who generally says that the confession of sins to show a priest is neither necessary nor beneficial for a sinner, and that no man is bound to it. For by what I have said, it is both necessary and effective for all souls in this wretched life. life is defiled / through sin / and particularly to those who are shaped by deadly sin from the likeness of God, who cannot be restored to His likeness except by the sacrament of penance, which primarily stands in contrition and sorrow of the heart, and secondarily in the penance of the mouth, following after it if it may be had. Through this sacrament of penance, a sinful soul is refined to the image of God and to His likeness.\n\nBut this refining takes place in faith and not in feeling. For just as the property of faith is to believe that you see not, so it is to believe that you feel not. But he who is refined in his soul by the sacrament of penance to the image of God feels no change in himself, neither in his bodily kind outside nor in the private substance of the soul within, other than he did. For he is as he was to his feeling, and he feels the same stirrings of sin and the same corruption of his flesh in passions and worldly rising in his heart as he did. Before and nevertheless, he shall believe that he is reformed to the likeness of God, though he neither feels it nor sees it. He may well feel sorrow for his sin and a turning of his will from sin to cleansing of living if he has grace and takes good care of himself, but he may not see or feel the reforming of his soul, which is wonderfully and imperceptibly changed from the filth of the flesh to the fairness of an angel through a private, gracious working of the Holy Ghost. He may not see it, but he shall believe it, and if he believes it, then his soul is reformed in truth. For just as the holy church truly believes, by the sacrament of baptism, that a Jew or a Saracen or a child is reformed in soul to the likeness of God through a private, imperceptible working of the Holy Ghost, not opposed by the fleshly stirrings of his body of sin, which he shall feel after his baptism as well as he died before. Similarly, by the sacrament of penance, meekly and truly received. Received a false Christian man who had been encumbered with deadly sin all his life time, was reformed in his soul unexpectedly. He took a tourneying of his will through a private confession and a gracious working of the Holy Ghost that suddenly works and in a moment or a twinkling of an eye rightly turns a recalcitrant soul. And from a servant of the prison of hell makes a perceiver of heavenly heritage, not opposing all the flattering that the sacrament of baptism or penance is not of such power to let and destroy utterly all the stirrings of fleshly lusts and painful passions that a man's soul never feels any manner of rising or stirrings of them anymore. For if it were so, then a soul fully reformed here to the worship of the first making would not be, but it is of such power that it cleanses the soul from all the sins before done. And if it has departed from the body, saves it from. dawning. And if it dwells in the body, it gives the soul grace to resist the stirrings of sin, and it keeps it in grace as well, so that no manner of lustful stirrings or passions that it feels in the flesh will drive it from God as long as it willfully does not yield to them. Thus Saint Paul meant when he said this: \"Nothing damns those who do not desire the flesh.\" (Romans 8) Those souls that are reformed to the image of God through faith in the sacrament of baptism or penance shall not be damned for feelings of this image of sin, if they do not follow the stirrings of the flesh by deed doing.\n\nOf this reforming in faith, Saint Paul speaks thus: \"The righteous live by faith.\" (Romans 1:17) That is, he who is made righteous by baptism or penance lives by faith, which is sufficient for salvation and for peaceful possession of God. (Romans 5:1-2) That which is righted and reformed through faith in Christ has peace and accord made between God and us. Nothing stands against it, not the violent feelings of our bodies of sin. Though this reforming is private and may not be felt well here in this life, he who believes it steadfastly and shapes his works accordingly for truth and does not turn again to deadly sin, will find it true when the hour of death comes and the soul is departed from this bodily life. Then he shall find it true that I say now. Thus spoke St. John in comfort to chosen souls who live here in faith under the feeling of this painful image: \"Blessed ones, and now we are the sons of God; but what we shall be has not yet appeared. But we know when Christ appeared, then we shall be like him in glory.\" know well that when our lord shall show himself at the last day, then shall we appear with him in endless joy. If you want to know then, if your soul is reconciled to God or not, by what I have said you may have entry. Examine your conscience and look what your will is, for there it stands. If it is turned from all manner of deadly sin, and you would not wittingly and willingly break God's commandment, and have sincerely confessed before him the sins you have committed against his bidding, and are sorry that you did them, then truly your soul is reconciled in faith to the happiness of God.\n\nIn this reconciliation, which is only in faith, the conscience grieves and repents them so greatly that they can have no rest until they have been shriven and may have forgiveness. All these souls that live in this reconciliation and are found in it at the hour of death. shall be safe and come to the full reforming in the bliss of heaven, though it be so that they might never have ghostly feeling or inward savour. no special grace of the deacon in all their life time. For if you say that no soul shall be safe unless it were reformed in ghostly feeling and felt the deacon and ghostly savour in God as some souls do through special grace. then few souls would be safe in regard to the multitude of others. Nay, it is not to believe that only those souls that are devout and come to ghostly feeling through grace will be saved. And by grace, our Lord Jesus should have taken humanity and suffered the hard passion of death. It would have been a little purchase for him to have come from so far to so near, and from so high to so low, for so few souls. Nay, his mercy is spread wider than that. On the contrary, if you believe that the passion of our Lord is so precious and his mercy so great that no soul shall be damned, and especially of no one. A Christian man does not act as wickedly as some fools believe; you are greatly mistaken. Therefore, go and remain in the middle, and believe as the holy church believes. And that is, the most sinful man who lives on earth, if he turns his will through grace from deadly sin with sincere repentance to the service of God, is reformed in his soul. And if he dies in that state, he will be safe. Thus our Lord commanded through His prophet, saying, \"In what hour the sinner will be converted and repent, he shall live and not die eternally. And on the other hand, whoever lives in deadly sin and will not leave it or amend himself, nor receive the sacrament of penance, or else if he receives it, he takes it not sincerely for the love of God, but only for fear or shame. The world or fearing only the pains of hell, he is not reformed to the likeness of God. And if he dies in this state, he shall not be saved. His truth shall not save him, for his truth is dead and lacks love. Therefore, it serves him not. But those who have truth quickened with love and charity are reformed to the likeness of God, even if it is but the least degree of charity. As are simple souls who feel not the gift of special devotion or ghostly knowing of God, but believe generally as the holy church believes, and know not fully what that is. For it need not be revealed to them. In this belief, they keep themselves in love and charity towards her even Christian brethren as they may, and flee all deadly sin after her commandment, and do the deeds of mercy to her even Christian brethren. All these things lead to the bliss of heaven. For it is written in the Apocrypha, \"He that feareth God, let him bless God: the small and the great let them bless the Lord.\" (Qui timetis Deum, pusilli et magni laudate) Thus I find in the Gospel. The woman of Chanee asked our lord Helus to her daughter who was tormented by a demon. Our lord first granted her daughter's request because she was an alien. She did not cease crying until our lord had granted her as she desired and said to her, \"A woman's truth is as much to you as you want. In the same hour, her daughter was healed. This woman represents the holy church asking help from our lord for simple souls who are tormented by the temptations of the world and cannot speak perfectly to God due to the fear of devotion or burning love in contemplation. Although it seems that our lord makes daubed her first because they appear alienated from him, nevertheless, for the great truth and devotion of the holy church, he grants her all that she wills. And so are these simple souls who believe steadfastly, as the holy church believes, and place themselves fully in the mercy of God, and make themselves under the sacraments and laws of the holy church, saved through prayer. And the truth of her mother's holy church,\nThis reforming in faith is lightly gained,\nbut it may not be so lightly held.\nTherefore, whoever is reformed to the sickness of God in truth,\nmuch trouble and care they must have if they will keep this image whole and clean,\nlest it fall down again through weakness of will to the image of sin.\nHe may not be idle or reckless for the image of sin is so near and continually presses upon him,\nand so strongly entices him, that unless he is rightly aware,\nhe will easily and through assent fall again thereto.\nAnd therefore,\nhe needs ever to be striving and fighting against wicked stirrings of this image of sin,\nand that he make no accord with it nor take any friendship for its unskilful biddings.\nFor if he does, he beguiles himself.\nBut truly, if he strives with them, he needs not much fear of assenting.\nFor strife breaks peace and false accord.\nIt is good that a man Have peace with all things except the devil and with this image of sin. For against him, he must ever fight in thought and deed until he has gained mastery. And that will never be fully achieved in this life, as long as he bears and feels this image. I do not mean that a soul, through grace, may have the higher hand over this image so far that it shall not follow or yield to its unskillful stirrings. But for being so clean delivered from this image that he should feel no suggestion or alluring of fleshly affection or vain thought, no time may have in this life any man. I hope that a soul that is reformed in feeling by the rousing of love in contemplation of God may be so far from sensuality and from vain imagination and so far drawn out and departed from fleshly feeling for a time that it shall feel but God. But that lasts not forever. And therefore I say that every man ought to strive against this image of sin, and especially he who is A soul reformed in faith only, lightly discernible therewith, in the person of whom Saint Paul speaks: \"Caro concupiscit adversus spiritum et spirtus adversus camenum me,\" that is: A soul reformed to the likeness of God fights against the fleshly stirrings of this image of sin, and likewise this image of sin stirs against the will of the spirit. This manner of fighting against this double image Saint Paul knew when he said, \"Inveni legem in membris meis repugnans legi mentis meae et captivum me ducentem in legem peccati,\" that is, \"I have found two laws in myself: one law in my soul within, and another in my fleshly members without, fighting against it, leading me as a wretched prisoner to the law of sin.\" By these two laws in a soul I understand this double image: by the law of the spirit, I understand the reason of the soul when it is reformed to the image of God; by the law of the flesh, I understand the sensualities which I call the image of sin. Romans. In my soul, I serve the law of God in my will and reason. But in my flesh, in my carnal appetite, I serve the law of sin. Yet a soul reformed shall not despair though it serves the law of sin through the feeling of the vicious sensuality against the will of the spirit due to the corruption of the bodily kind. St. Paul excuses it, saying thus of his own person: \"I do not that good which I would, but I do the evil which I hate. If what I hate, I do, it is not I who do it, but the sin that dwells in me.\" I do not feel that good which I would feel, and I do not do it; but I do the evil which I hate, and yet I feel it. Therefore, even though I have the sinful stirrings of my flesh, and yet I feel them. If they continually delight in it against my will, they shall not be recalled against me for damnation, as if I had done it. And why? Because the corruption of this image of sin does it, and not I. They did not always know whether they sent it or not. And that is no great wonder. For in the time of temptation, a free man's thought is so troubled and so overwhelmed that he has no clear sight or freedom of himself, but is taken often with an unnatural liking and goes forth a great while or thence he perceives it. And therefore some fall into doubt and hesitate whether they sinned in the time of temptation or not. As I believe, a soul may assent in this manner if it is so that a man is stirred to any manner of sin, and the liking is so great in his fleshly feeling that it troubles his reason, and as it were, with mastery occupies the affection of the soul, yet he keeps himself. that he follows not in deed or stirring is overpassed, he is glad and well paid, that he is delivered from it; by this assay may he know. If the liking had never been so great in the fleshly feeling that he assented not and signed not, especially in deadly matters. Nevertheless, he should not be bold in himself to such fleshly stirrings, for liking are no sins. He should not be fearful or simple in wit to judge himself as sins and wretchedness. And that he have sorrow for himself and not be too eager to judge himself neither dead nor venial. But if his conscience is greatly troubled and he hastily goes and shows to his confessor in general or specifically such stirrings, and namely every stirring that begins to fasten any root in the heart and most occupies it for drawing it down to sin and worldly vanity; and then, when he is thus shriven generally or specifically, trust steadfastly that they are forgiven. And dispute no more about those that are passed and forgiven, whether they were deadly or venial. But that he be more. Every person should keep himself better against those coming, and if he does this, then he may come to rest in conscience. But some are so fleshly and uncunning that they would feel or see or hear forgiveness of her sins as openly as they could feel and see a bodily thing. And because they do not feel it there, they frequently fall into such places and doubt themselves and can never come to rest, and in that they are unwise. For faith goes before feeling. Our Lord said to a man who was paralyzed, \"Confiteor peccati tibi remittitur: I say to thee, thy sins are forgiven thee.\" He did not say to him, \"See or feel how thy sins are forgiven thee,\" for the forgiveness of sins is done spiritually and imperceptibly through the grace of the Holy Ghost. But believe it. Every man who will come to rest in conscience first needs to believe without feeling the forgiveness of his sins in him. And if he first believes it, he will. But if you first believe, you will understand. The apostle said, \"Nisi creditis, non intelligitis.\" That is, \"If you do not believe, you will not understand.\" Truth goes before and understanding comes after. The which understanding I call the light of God. A soul may not have this understanding but through great cleanness, as our Lord says, \"Blessed are the pure in heart, for they shall see God.\" Mt. 5:8. Not with the fleshly eye but with the inner eye, that is, understanding cleansed and enlightened through the grace of the Holy Ghost, a soul may feel this cleanness only if he has steadfast faith going before, as the apostle says, \"Fides mundi corda eorum.\" Acts 15:9. That is, the Lord cleanses the hearts of His chosen ones through faith. Therefore, it is necessary that a soul believes first and undergoes the reforming of himself through the sacrament of penance, even if he does not see it, and disposes himself fully to live righteously. \"Fair is a man's soul. And foul is a man's soul. Fair, in as much as it is refined in faith to the likeness of God. But it is foul in as much as it is mingled with carnal feelings and ungodly stirrings of this foul body of sin. Foul without, like a beast. Fair within, like an angel. Foul in feeling of sensuality. Fair in truth of reason. Foul for the fleshly appetite. Fair for the good will. Thus fair and thus foul is a chosen soul. Saying holy write, \"I am black but I am fair and shapely, thou daughter of Jeremiah, as the tabernacles of cedar, as the skin of Solomon.\" That is, I am black but I am fair and shapely, thou angel of heaven, marvel not that I dwell in a body of sin, yet I am within full fair.\" troubled and good will seem like an angel of heaven, for so he says in another place: Do not consider me black, for the sun has made my skin black only on the outside and not within, and it signifies this earthly life. Therefore says a chosen soul: Do not reprove me for I am black. For the blackness that I have is without touching and bearing of this image of sin, but it is nothing within. And therefore truly, though it be so that a chosen soul reformed in faith dwells in this body of sin and feels the same fleshly stirrings, and uses the same bodily works as does a tabernacle of cedar, so that in man's domain there should be no difference between the one and the other. Nevertheless, within their souls there is a full great diversity, and in God's sight there is much resemblance. But the knowing of this, which is one and which is other, is only known to God. A soul that keeps itself for God passes human judgment and feeling, and therefore we should not judge a man for that which can be used both evil and good. A soul that is not reformed is taken so fully with the love of the world and so much overlaid with the liking of his flesh in all his sensuality that he cherishes it as a full rest for his heart. In his private meaning, he would not else have but that he might ever be sick thereof. He feels no encouragement of grace stirring him to hate his fleshly life nor to desire heavenly bliss, and therefore I may say that he bears not this image of sin but is born of it, as a man who is sick and so weak that he cannot bear himself, And therefore such a sinful soul is so weak and so powerless for lack of grace that it cannot move hand or foot to do any good deed: nor can it resist the least stirring of sin when it comes, but it. A soul falls down to it as if it were a beast in care, but a soul that is reformed uses its fleshly senses and feels fleshly stirrings, nevertheless it hates them in its heart. For it would rather fully rest in God than in them, but it flees rest as the biting of an adder. And sometimes it desires it and often grumbles about the liking of this life for the sake of eternal life. This soul is not born in this image of sin as a sick man, though it feels it. But it bears it, for through grace it is made mighty and strong to suffer and bear its body with all the evil stirrings of it without hurting or defiling itself, and that is as much as it loves them not. Nor does it follow them which are deadly sins as another does. This was physically fulfilled in the gospel of a man who was in a palsy. And was so feeble that he could not go, and therefore was unable to carry his own body. he layed and borne in a lytere and broughte to our lorde / And whan our lorde sawe hym in myscheyf of his gu hast of the beholdyng of it / and also ayen vpbray\u2223dyng that thou felist in thy hert of thy ghostly enmyes whan thei say to the th{us} / where is thy lord Ihu\u0304s. what sekest yu. wher\u0304 is ye fairnes that yu spekest of. what felist yu ou\u0292te but blindnes\nof synne / where is that ymage of god that thou sayest is refo\u00a6urmed in the / Comforte thiselfe and be faythfull styfly as I haue before sayd / And yf thou doo soo thou shalt by this tro\u2223uth destroye all the temptacyons of thyn enmyes / Thus say\u2223de the appostle poul. Accipe scutu\u0304 fidei in quo omnia tela hos\u00a6tis nequissima poteris extinguere / That is:Eph\u0304. 6. Take to the a shelde of stedfaste trouth thorugh the whiche thou may quen\u00a6che al the brennyng dartes of thyn enmye / \nBY this that I haue said maye thou see that after dyuers partyes of the soule arne dyuers states of men / Some men arne not refourmed to the lyckenesse of god / and some arne Reforged to the delight of God, and some are reforged only in faith, and some are reforged in faith and feeling. For you must understand that a soul has two parts: one is called sensuality, and that is the fleshly feeling by the five outward senses, which is common to man and beast. Sensuality, when it is not skillfully and ordinately ruled, is the image of sin, when it is not ruled by reason, for then sensuality is sin. The other party is called reason, and that is separated into two. The upper part is likened to a man, for it should be master and sovereign, and that is properly the image of God, for by that alone the soul knows God and loves Him. The lower part is not likened to a woman, for it should be obedient to the upper part of reason, as a woman is obedient to her husband, and that lies in knowing and ruling of earthly things: for their use discretely as needed, and for their refusal when it is not fitting. A soul that lives according to its likings and the lusts of the flesh, as if an unreasonable beast, and has no knowledge of God nor desire for virtues or good living, but is blinded by pride, consumed by envy, overlaid with covetousness, defiled with lechery, and other great sins, is not turned towards the happiness of God, for it lies and rests fully in the image of sin, that is sensuality. Another soul that fears God and opposes the deadly stirrings of sensuality, and follows them not, but lives reasonably in ruling and governing of worldly things, and sets his intent and will to please God by his outward works, is turned towards the likeness of God in faith. And though it feels the same stirrings of sin as the other does, it will not be harmed for it does not rest in them as the other does. Another soul that A wretched man is he who knows not the worthiness of his soul and refuses to know it. He is the most worthy creature that God ever made, surpassing all other kinds of bodies. Nothing can suffice for him but only God for true rest. Therefore, he should love and seek only Him, and not covet or desire anything else, for he does not know this. Instead, he seeks and covets his rest and his liking in external, bodily creatures that are worse than himself. Unkindly and unreasonably, he leaves the sovereign God and eternal life, which is God, unsearched and unloved, unrecognized and unworthy of reverence. He cherishes his rest and his bliss in a passing delight of an angel. Some lovers of this world have their joy and bliss in pride and vanity, striving night and day to worship and praise the world, making no effort to surpass all men, either in clergy or craft, name or fame, riches or reverence, sovereignty and mastery, high state and lordship. Some have their rest in riches and the outrageous desire for earthly goods, setting their hearts fully to obtain it, seeking nothing else. Some have her liking in fleshly lusts of gluttony and lechery and other bodily vices, and some in one thing and some in another. Wretchedly, those who do this shape themselves from the worthiness of man and tear themselves into diverse bestial forms. The proud maid is torn into a lioness. Pride: for he would be drawn and worshipped by all men, and no man opposes fully the fulfilling of his fleshly will, neither in word nor in deed. And if any man would hinder his proud will, he is slow to the service of God and ill-willed to do any good deed to her even Christian. They are ready enough to run for worldly profit and earthly worship or for the pleasure of an earthly ma'am, but for spiritual reward - for help of their own souls or for the worship of God - they are soon stirred and unwilling. And if they ought to do it, they go only halfheartedly and with a froward will. Some are turned into swine for they are so blind in wit and so bestial in manners that they have no fear of God, but follow only the lusts and likings of their flesh, and have no reward for the honesty of man, nor for ruling themselves according to reason, nor for restraining the unskilful stirrings of the fleshly kind. But as soon as a fleshly stirring comes from sin, they are ready to fall thereto. And follow as swine do: some men are turned into wolves that live by ravaging, as false, covetous men do, who through mastery and overpowering rob their own, Apocrypha says. That is, proud men and disorderly men to cursed and to me, sleevers. To lecherous and covetous. To poisons and worshippers of idols. And to all false liars, their fate shall be with the devil in the pit of hell burning with fire and brimstone. If you lovers of this world would often think on this, how all this world shall pass and draw to an end, and how all wicked love shall be harshly punished, they should within short time loathe all worldly lusts that they now most like, and they should lift up their hearts to love God, and they would quickly seek and travel how they might be reformed to his delights or they pass beyond.\n\nBut now some say: I would fain love God and be a good man, and forsake the love of the world if I might, but I have no grace for that. If I had the same grace that a good man has, I should do so. as he does, but I don't have it. Therefore I may not write, and so it is not to me to respond, but I am excused. To these matters I say: truly, it is as they say that they have no grace, and therefore they lie still in sin and cannot rise out of it, but that avails them not against God. For it is her own defect. They render themselves unable by various means, preventing the light of grace from reaching them. Some are so obstinate that they will not have grace, they will not have good men. They know well that if they should be good men, they must necessarily forego the great liking and the lust of this world that they have in earthly things, and that they will not. For they think it is so sweet that they will not forgo it.\n\nAnd also they must necessarily do works of penance, such as fasting, waking, praying, and many other good deeds doing, in chastising their flesh, and in withdrawing their fleshly will, and that they cannot do. For it is made so sharp and so. Some found it dreadful to think about it, and they cowardly and wretchedly dwelled in her sight. Some would have shown grace and begun to strive for it. But her will is weak. For as soon as any stirring of the mind comes, though it be contrary to the bidding of God, they fall immediately to it, for they are so accustomed through frequent falling and often consenting to sin before: they think it impossible for them to resist it, and so feign hardness of perseverance, and smite it down again. I, too, feel a stirring of grace within me, as when they have biting of conscience for their evil living. But that is so painful to them and heavy that they will not endure it or abide it: but they flee from it and forget it if they may, so that they should not feel this biting of conscience within their soul. And moreover, some men are so addicted to the flesh that they should not feel this biting of conscience within their soul. Some people are so blind and foolish that they believe there is no other life but this, and that the soul of a man dies with the body as the soul of a beast. Therefore they say: \"Let us eat. Let us drink. Let us make merry here, for of this life we are certain: we see no other heaven.\" Truly, such are some wretches who think this in their hearts, though they may not express it with their mouths. Of these men, the prophet says, \"The fool says in his heart, 'There is no God.' He may be thinking that God does not see his sin, or that He will not punish it so harshly as holy writ says, or that He will forgive him that sin though He sees it not. Or else, if he fasts our Lady frequently, or says a certain prayer every day, or performs two or three masses, or does some bodily act as if in worship of God, he shall never go to hell, no matter how evil he may be.\" Some men may think in their hearts that there is no god, but they are foolish, as the prophet says. For they will feel and find in pain that he is a god whom they have forgotten and set nothing by, but they set value on the welfare of the world, as the prophet says. \"Sola vexacio dabit intellectui auditui.\" That is, \"Only pain will give understanding.\" He who does not know this here nor wants to know it will well know it when he is in pain.\n\nThese men, though they know well that they are out of grace and in deadly sin, have no care or sorrow, and therefore make fleshly mirth and worldly consolation as much as they can. The farther they are from grace, the more mirth they make, and some think they are well paid for having no grace, allowing them to follow the liking of fleshly lusts as if God were asleep and could not see them. This is one of the most defects that can be. And thus, by their own foolishness, they... Stop the light of grace from entering a soul of its own / This grace, which shines to all spiritual creatures ready to enter it, is received: just as the sun shines over all bodily creatures there / 1. Lux in vera tenebris lucet et tenebrae ea non comprehensor / That is, the light of grace shines in darkness / to human hearts that are darkened through sin / But the darkness does not take it / These blind hearts do not receive it or profit from it: / But just as a blind man is enveloped by the light of the sun / yet sees it not and derives no profit from it / so too, a spiritual soul blinded by mortal sin is enveloped by this spiritual light / yet it is not improved / for it is blind and does not want to see or know its blindness / And that is one of the most hindering aspects of grace / that a wretched soul will not acknowledge its own blindness out of pride. If himself or else he knows it, he charges not. But makes mirth and game as if he were utterly carefree / Therefore, unto all these men who are thus blinded and bound by the love of this world, and are foul and unshaped from the fairness of man, I say and counsel that they think on her soul, and that they strive to attain grace as much as they may. And that may they do upon this condition if they will / When they feel themselves out of grace and overwhelmed by deadly sin: then let them think what misfortune and what peril it is for them to be put out of grace and departed from God, as they are / For there is nothing that holds them from the pit of hell but a bare thread of this bodily life which they might have had grace, and if they did thus, then grace would fall in and put out darkness and hardness of heart and weakness of will, and give them might and strength to forsake the false love of this world as much as is deadly sin / For there is no soul so unshapen. Through wickedness of will in deadly sin: I take none who lives in this body of sin that he may not, through grace, be righted and reformed to cleanness of living. If he will bow his will to God with meekness for to amend his life and heartily ask grace and forgiveness from him. And truly accuse himself. For holy write says, \"Nolo mori peccatoris sed magis ut converteretur et vivat\" - That is, Our Lord says, \"I will not the death of a sinner, but I will rather that he be turned to me and live.\" For our Lord wills that the most recalcitrant man who lives shaped through sin, if he turns his will and asks grace, that he be reformed to his likeness.\n\nThis reforming is in faith as I have before said, which can lightly be had; but after this comes reforming in faith and feeling which may not lightly begin but through long trial and much effort. For reforming in faith is coming to all chosen souls, though they be in the lowest degree of charity; but reforming in feeling. felyng is specyal\u00a6ly of thise soules that maye come to the state of perfeccyon & that maye not sodeynly be had. but after grete plente of grace & moche ghostly traueylle a soule maye come therto / and yt is whan he is fyrste helyd of his ghostly syknes / : and whan alle bytter passions & flesshly lustes. & other olde felynges are bren\u00a6te oute of the herte wyth fyre of desyre and newe gracyous fe\u00a6lynges arne broughte Inne wyth brennynge loue and ghost\u2223ly lyghte / Thenne right nyghe hygheth a soule to perfeccyon and to refourmynge in felynge / \nFor soth it is. right as a man yt is brou\u0292t nye to deth thrugh\nbodily siknes though he receyue a medicyne by the whiche he is restored & siker of his lyfe / he maye not therfore anone rise vp & goo to werke as an hole maye for the feblenes of his bo\u00a6dy holdeth hym downe that he muste abyde a good whyle & ke\u00a6pe hym well wyth medicynes\u00b7 & dyete hym by mesure after ye \nBVt now sayst thou. Syth our lorde is soo curteys of his goodnes. & of his gracyous yeftes soo free / It is a wonder then why so few souls, as it seems, come to this reforming in feeling. It seems that he was dangerous, but that is not true, or that he took no reward of his creatures. Those who take faith are now his servants. To answer this, I may say that one reason is this: Many who are reformed in faith do not profit their hearts for grace or seek any higher estate of good living through prayer and thinking, but only keep themselves out of deadly sin and remain in that state. They say that it is enough for them to be safe and have the least degree in heaven. They will not covet more. Thus, some of the chosen souls who lead in the world act an active life, and that is little wonder of them, for they are so occupied with worldly business that they need not be. They should not fully set their hearts for profiting in spiritual works, and it is pitiful for them. For they fall out all day and are now up and now down. And cannot come to the stability of godly living. Nevertheless, they are somewhat excusable for her state of living. But other men and women who are free from worldly business, if they will and can have their necessary sustenance without great bodily labors. Especially religious men and women who bind themselves to the state of perfection by taking religion. And other men also in secular state who have much reason in great kindly wit and might, if they would dispose themselves there to come to much grace. These are more to blame. For they stand still as if they were idle and will not profit in grace. Nor in any further seeking for coming to the love and the knowing of God.\n\nTo a soul that is reformed only in faith and will no longer seek profit. Nor give him readily to spiritual training, for he may easily lose it. A soul cannot remain in one state while in the flesh. It is either profiting in grace or perishing in sin. A soul fares by him as it does by a man drawn out of a pit. And when he was up, he would not fear to go further than the pit's brink. Truly, he was a fool. For a little puff of wind or an unwarranted stirring of himself would soon cast him down again, worse than before. Nevertheless, if he flees from the brink as far as he may and goes forth on the earth, then, though a great storm comes, he is the more secure. For he falls not into the pit. Rightly, he who is drawn out of the pit of sin through the reforming of faith, and when he is out of deadly sin, then grace is so good and so profitable. Now you say that reforming in faith is so low and so perilous because of the fear of falling again, and reforming in feeling is so high. And so you who might come there. Then you should consider what kind of trial would be most effective for use, by which a man might profit and come there. Or if there were any certain trial or special deed by which a man might attain that grace and that reforming in feeling. I say unto this: you know well that whosoever will dispose himself to come to cleanness of heart and to feeling of grace requires much trial and great fighting lastingly against wicked stirrings of all the head sins. Not only against pride or envy but against all others with all their spices that come from them. For why? Passions and fleshly desires let the cleanness of the heart and peace in conscience. And he also needs to undergo trial to obtain all virtues. Not only chastity and abstinence, but also patience and meekness, charity and mercy, and all. And this may not be done by one manner of work, but by diverse works and many after various dispositions of men. As now praying: now thinking: now working some good works: now attempting themselves in diverse ways: In hunger: in thirst: in cold: in suffering of shame and dispite if need be: And in other bodily diseases for love of virtue and truth. This you know well, for this reads you in every book, it teaches you of good living. Thus says every one that will stir men's souls to the love of God. And so it seems that there is no special travel or certain deed through which alone a soul might come to that grace, but primarily through the grace of our Lord Jesus. & by many deeds & great in all that he may do. And yet all this is little enough. For our Lord Ihu himself is the special master of this craft: & he is the special leech of ghostly sicknesses: for without him all is now and in this time and after that time. though a soule worche all yt he can & maye all his lyfe tyme / \nperfyte loue of Ihesu shall he neuer haue tyll our lorde Ihesu woll frely yeue it / Neuertheles on that other syde I say also I hope he yeuyth it not but yf a man worche & traueyle all that he can & maye. ye tyll hym thynke he may no more / or elles be in full wyll therto yf he myght / And soo it semyth yt neyther grace on\u0304ly wythout full worchyng of a soule that in it is / ne worchynge alone wythout grace bryngeth a soule to the refo\u00a6urmyng in felynge / the whiche refourmyng stondeth in perfi\u00a6te loue & charyte / But that one Ioyned to ye other / that is gra\u2223ce Ioyned to worchyng bryngeth in to a soule the blessyd fe\u2223lynge of perfyte loue / the whiche grace may not rest fully but on meke soules that ben full of the drede of god / Therfore maye I saye: he that hath noo mekenes ne dooth his besynes. maye not come to this reformyng in felyng / He hath not ful mekenes that can not fele of hymselfe sothfastly as he is / As thus / He that dooth all the A good person who can act quickly: waking, wearing the heritage, and enduring all other bodily pains or suffering, performs all outward works of mercy to every Christian, or inwardly, through praying, weeping, sighing, and thinking if he remains in them and lends much to them, and rewards them greatly in his own sight, presuming on his own merits. He considers himself rich, good, holy, and virtuous, as long as he feels this way. However, he is not meek enough, even if he says or thinks that all that he does is God's gift and not his own. He is not yet meek enough because he cannot make himself naked of all his good deeds through the sincerity of Jesus. What is meekness but the sincerity of fasting? Therefore, a person who does not feel himself nothing through grace, and who does not renounce all good deeds by beholding the sincerity of Jesus, is not perfectly meek. Through grace may see I Jesus, who does all and himself does nothing but suffers Ihu to work in him what He likes. He is meek, but this is very hard. And as it were impossible and unreasonable for a man who works all by human reason and sees no further to do many good deeds and then to halt all for Ihu. And set himself at naught. Nevertheless, he who might have a ghostly sight of sincerity should think it full true and reasonable to do so. And truly he who has this sight shall never do less, but he shall be stirred for to travel bodily and spiritually much the more and with the better will. And this may be one cause why some men endure suffering and sweet and painful her wretched body all their life time, and are ever saying orisons and sextons and many other deeds, and yet may they not come to the ghostly feeling of the love of God as it seems that some did in short time with less pain. For they have not that. A person who speaks of Mekenes also on the other side, I say he who does not attend to his business, who thinks thus. Where should I travel/pray or think, wake or fast, or perform any other bodily penance to obtain such grace, since it cannot be obtained by standing still, by desiring and longing towards Ihu, and working outwardly through travel in deeds? Therefore, he cannot have it; thus, I say he who has no true meekness or heartfelt intentions, but only great fervor and longing desire inwardly.\n\nAnd busy prayer and thought in God, or both inward and outward, may he not come to this spiritual reforming of his image,\n\nNevertheless, for you intending to have some manner of working by which you might the more readily approach that reforming, I shall say, by the grace of our Lord Jesus, what that shall be. And how that will be, I shall tell you by an example of a good pilgrim in this way:\n\nThere was a man who A pilgrim wanted to go to Irlam, but not knowing the way, he approached another man who he hoped knew it better. The man told him that he couldn't come that way without great disease and much trouble. The way was long and perilous, full of great dangers and robbers, and many other hardships lay in store for a traveler. Moreover, there were many uncertain paths leading there. But men were often killed and robbed and might not reach their destination. Nevertheless, there was one way, which, if taken and held to, would ensure that the person would come to the city of Jerusalem. They would often be robbed, ill-treated, and suffer much illness in the journey, but their life would be safe. Then the pilgrim said, \"So that I may have my life safe and reach the place I long for, I am willing to endure whatever misfortune befalls me.\" In going, and therefore tell me what you will, and truly I promise to do as you wish after this. The other man answers and says, \"I set you on the right way. This is the way. Keep the learning that I teach you. Whatever you hear, see, or feel that should make you linger in it, do not willingly remain with it. Behold it not: like it not: fear it not, but ever go forth in your way. Think it would be at Ihrlm for you, because you carry it. And that you desire it and nothing else. And if men rob you and dispose of it: strike back: scorn them: despise them / struggle not if you want to keep your life / but hold with the harm that you have, and go forth as if nothing were. That you take no more harm. And also if men want to tarry with you with tales, and feed you with lies to draw you to mirths and leave your pilgrimage, make a deaf ear and answer not again, and say nothing else but that you would be at Ihrlm.\" And if men offer you gifts and... If you will make the riches with worldly goods and not think ever on earthly things, and if you will hold to this way and do what I have said, I undertake your life that you shall not be slain. But you shall come to that place which you long for - a sight of peace to our purposes: Ihrlm is as much to say as a sight of paradise, and signifies contemplation in perfect love of God. For contemplation is nothing else but a sight of God, which is very peace. If you long to come to this blessed sight of perfect peace and be a true pilgrim to Ihrlm, the beginning of the high way in which you shall go is this: you have confessed here before, if you are now reformed by the sacrament of penance according to the law of the holy church, that you are on the right way. Now then, since you are on the safer way, if you will hasten in your journey and make good progress, it behooves you to hold these two things in mind often: humility and love; and it is: I am nothing, I have nothing. I long for nothing but one. You shall have. Have the meaning of these words in your intent and in habit of your soul lastingly, though you have them not ever specifically in your thought. For you need not say, \"I am nothing,\" \"I have nothing,\" \"Love says, 'I desire not anything but one:' and that is Ihu.\" These two strings well fastened with the mind of Ihu make a good cord in the heart of the soul when they are touched craftily with the finger of reason. The less you feel that you are or that you have of yourself through meekness, the more you desire to have of Ihu in the desire of love. I do not mean only that meekness which a soul feels in the sight of its own sin for freedom and wretchedness of this life or of the wretchedness of its neighbor. For though this meekness is truly fast and medicinal, yet it is boisterous and fleshly in regard, not clean, nor soft, nor loving. But I mean also this meekness that the soul feels through grace in the sight of. beholding the endless being and the wonderful goodness of Ihu. And if you cannot see it yet with your ghostly eye, believe it. Through sight of his being, either in full faith or in feeling, you shall hold yourself not only the most wretched that is, but also as nothing in substance of your soul, though you had never done sin. And that is lovely meekness. For in reward of Jesus who is truly all: you are right nothing; and also that you think that you have right nothing: but are as a vessel that stands ever to me as nothing, for do you never so many good deeds outward or inward, until you have and feel that you have the love of Iesus: you have right nothing. For with your precious liquid only may your soul be filled, and with none other. And for as much as your thing alone is so precious and worthy therefore, what you have or what you do hold it as nothing for to rest in without the sight of the love of Ihu. Cast it all behind and forget it. thou might have that. That is the best of all, just as a true pilgrim going to Jerusalem leaves behind him house and land, wife and child, and makes himself poor and bare from all things that he has, so if thou wilt be a ghostly pilgrim, thou shalt make thyself naked from all that thou hast. That are both good deeds and bad, cast them all behind thee, that thou be so poor in thine own feeling that there be nothing of thine own works that thou wilt rely on, but ever desiring more grace and love, and ever seeking the ghostly presence of Ihu, And if thou doest this, then shalt thou set in thy heart fully that thou wouldest be at Jerusalem and at none other place but there, And that is, thou shalt set in thy heart wholly and fully that thou wouldest have nothing but the love of Ihu and the ghostly sight of him as he will show himself to thee, for to that only have thou hold, and know and feel that thou hast it. Hold that thou hast right nothing. Print this reason deeply in your heart and cling sadly to it. It will save you from all evil that I call uncleansed, and you shall escape all perils and schemes. Irlhm within a short time. Now you are on your way and know what the place is called and why you shall draw towards it. Begin then for your journey. Your going is nothing else but ghostly working and bodily also, whenever it is necessary. Which work you shall do, after the degree and state you are in bodily or ghostly, if it helps this gracious desire that you have for the love of Jesus: make it more whole, more easy, and more powerful to all virtues and all good works. That work holds the greatest strength: be it preaching, be it thinking, be it reading, be it working. And as long as that work strengthens most your heart and your will towards the love of Ihu, and draws your affection and thought away from worldly vanity, it is good to use it. And if it is so that Though the flavor of that lessens, and you think another work satisfies you more. And you feel more grace in another, take another and leave that. For though your desire and the yearning of your heart to Jesus should be ever unchangeable: nevertheless, your spiritual works that you shall use in praying or thinking for feeding and nourishing your desire may be diverse. And the greater the spiritual working that a man has in his thought for keeping his desire, the more powerful and burning will his desire be to God. Therefore, look wisely what work you can best do, and that which most helps to save this desire for Jesus, if you are free and not bound by common law. And do that. Bind yourself not to willful customs unchangeably, lest the freedom of your heart be prevented from loving Jesus, if grace visits you specifically. I shall tell you. The customs are ever good and necessary to keep. Such a custom is good to maintain virtue and hinder sin. It should never be abandoned, for you shall always be meek: patient, sober, and chaste, if you well do. And so of all other virtues. But the custom of another thing that hinders a better one is good to leave when there is a reasonable cause or else if more grace comes another way /\n\nNow you are on the way and know how to go\nBeware of enemies who will be busy trying to take from you if they can, for their intent is to put out of your heart that desire and that longing that you have for the love of Ihu and to drive you back to the love of worldly vanity. There is nothing that grieves. Thy enemies are primarily fleshly desires and vain fears that rise out of thy heart through corruption of thy fleshly kindred, and that thou art in the way and needeth no more searching for that which is passed. Hold fast to thy way and think on Ihrlm. Also, if they say that thou art not worthy to have the love of god, wherewith shall thou contend that thou mayest not have it? Trust them not but go forth and say, \"Not for I am worthy, but for I am unworthy; therefore I would love god.\" For if I had it, that should make me worthy; and then, though I should never have it yet, I would contend it and therefore I would pray and think that I might get it. And then, if thine enemies see that thou beginnest to wax bold and well-willing to thy work, they begin to fear. Nevertheless, they will not cease tarrying as long as thou art going in the way. With fear and. If you persist in desiring Him fully and truly, as you begin, you will fall into sickness or fantasies or madness, as some do. Or you may fall into poverty and physical misfortune. And no one can help you, or you may fall into private temptations of the devil that you cannot help yourself. It is extremely dangerous for anyone to give himself fully to the love of God and leave the world. And there are so many perils that a man knows not of. Therefore, turn back home again and leave this desire, for you will never bring it to an end, and do as other worldly men do.\n\nThus say your enemies. But do not believe them, but hold to your desire, and say nothing else but that you would have Jesus and be at His service. And if they threaten you with anything, do not be afraid. Perceive then thy will so strong that thou wilt not spare for sin nor sickness. For fantasies nor frenzies, for doubts nor fears of ghostly temptations, for misgivings nor for poverty, for life nor for death. But ever forth thou wilt be with one thing? And nothing but one. And make deaf ears to them as though thou heardest them not. And hold thee steadfastly in thy prayer and in thy other spiritual works without ceasing, according to the counsel of thy sovereign or of thy spiritual father. Then they begin to be angry and to come a little nearer. They begin to rob and beat thee and do all the shame that they can. And that is when they make all the deeds that thou doest seem never so well done are denied by other men as evil: and turned into the worse part. And whatever it be that thou wouldest have done in help of thy body or of thy soul, it shall be hindered or hindered by other men. So that thou shalt be put from thy will in all things that thou skillfully doest. And yet they do all this to stir you or mock or ill-will you in your soul/ But against all these diseases and others that you may feel, use this remedy/ Take Ihu in mind and be not angry with them/ Do not tarry with them. But think on thy lesson, that thou art nothing that thou hast not, thou canst lose nothing of earthly good, thou covetest nothing but the love of Ihu and hold forth thy way to Him with thy occupation/\n\nAnd after this, when your enemies see that you can keep your thought and your desire whole to the love of God, then they are much abashed/ But then they will try with flattering and vain pleasing/ And that is when they bring to the sight of your soul all your good deeds & virtues/ And place upon that all men praise and speak good of thy holiness/ and how all men love thee and worship thee for thy holy living/ Thus do your enemies that you should think their saying is true and take delight in this vain joy and rest. The text offers the following advice: if your enemy feigns friendship and offers you poison sweetened with honey, refuse it and say you will not partake. Such temptations you will feel or encounter. What of your flesh, what of the world, what of the devil? For as long as a man suffers his thoughts to wander around the world in pursuit of transient things, he perceives few temptations. But as soon as he concentrates all his thought and yearning on one thing only, to know it, to love it, and that is only Ihu, then he will feel many painful temptations. Every feeling that is not that which he desires is a temptation to him. Therefore, I have told you of some specifically, and moreover, I generally say that whatever pleasure or pain, bitter or sweet, that you feel:\n\n(Note: Ihu is likely a reference to Jesus Christ.) If you would like your thoughts and desires to draw you away from the love of Ihu, whether joyful or sorrowful, discard them completely. Abandon your earthly covetousness that you have for the love of him, and let your heart be occupied with that stirring restlessness. Set it at naught / receive it not willingly. Do not tarry with it. But if it is a worldly matter that requires necessity for yourself or your neighbor, expedite it quickly and bring it to an end so that it does not linger in your heart. If it is another thing that is not necessary or does not touch upon it, charge it not. Do not grieve over it, be angry, or fear it. Dislike it, but smite it out of your heart readily. And say, \"I am nothing: I have nothing. I seek and covet nothing but the love of Iesus.\"\n\nIf you wish to know what this desire is, then when you feel your thoughts touched by his grace, take up the desire for Iesus with a mighty devout will to please him and love him. Then think that thou hast Jesus. For he it is that thou desirest. Behold him well, for he goes before thee; not in bodily likeness but unseenly by his powerful presence. Therefore see him ghostly if thou may. And fix all thy thought and thine affection to him. And follow him where he goes, for he shall lead thee right way to the sight of peace and contemplation. Thus prayed the prophet to the Father of heaven, saying: \"Send out thy light and thy truth. It is thy Son Ihu. And he shall lead me by desire in me to the holy hill and to thy tabernacles: Psalm xlii. That is, Father of heaven send out thy light and thy truth. It is thy Son Ihu. And he shall lead me by desire in me to the feeling of perfect love and height in contemplation. Of this desire speaks the prophet thus: \"Memorial thou art in my desire. I am his desire in the night: but my spouse is in the chambers of my heart.\" my soul has desired you in the night. and my spirit has pined for you in all thoughts. And why the prophet says he has desired God all in the night as a timely space between two days, for one day ends and another does not come at once, but first comes night and the days sometimes last long and sometimes short, and then after comes another day. The prophet did not mean this only in this manner: but he meant a ghostly night. You shall understand that there are two days or two lights. The first is a false light. The second is a true light. The false light is the love of this world that a man has in himself of the corruption of his flesh. The true light is the perfect love of Jesus felt through grace in a man's soul. The love of this world is a false light. For it passes away and lasts not, and so it does not become that it behooves you. This light beheld the feed of Adam when it stirred him to sin and said thus: Appear, eyes open. Your eyes will be opened, and you will be like gods. That is, your eyes will be opened, and you will be as gods. And he said truly there. For when Adam had sinned, immediately his inner eye was darkened, and ghostly light was withdrawn. And his outer eyes were opened, and he felt and saw a new light of fleshly liking and worldly love that he had not seen before. And so he saw a new day, but this was an evil day. For this was it that Job lamented when he said, \"May the day perish in which I was born.\" That is, Job 3. \"May this day perish,\" he said, \"the day that man made, not the day that God made running in the year, but this day that I was born in, the concupiscence and the love of this world in which I was born, though I felt it not.\" Then this day and this light he asked of God that it should perish and no longer last. But the everlasting love of Ihu is a true day and a blessed light. For God is both love and light. And he is everlasting, as St. John says, \"He who loves me remains in my light.\" A person who loves God dwells in light, not what a man perceives and sees, the love of this world being false and failing. He may not immediately feel God's love but must endure a while in the night, as he cannot suddenly leave one light for another, that is, from the love of the world.\n\nA man setting himself fully to think of Jesus and desiring only His love should hide his thoughts from vain beholding and perceiving, and his affection from fleshly liking and loving of all bodily creatures. Thus, his thought may be made free and not subject, nor his affection bound, pinched, or troubled by anything lower or worse than himself. And if he can do so, it is night with him: for then he is in darkness. But this is a good night and a light darkness, for it is a stopping out of the false love of this world. And truly, the darker this night is, the nearer it is to the true day. The nearer is the true day of love of Ihu: For the more that your soul may long to God, be hidden from the noise and din of fleshly affections and unclean thoughts, the nearer is it for you to feel the light of His love. Thus speaks the prophet when he said, \"Come into me, O darkness, sits the Lord, my light.\" That is, \"when I sit in darkness, our Lord is my light.\" That is, \"when my soul is hidden from all stirrings of sin as if in sleep, then our Lord is my light.\" For near is He, by His grace, to show me of His light. Nevertheless, this night is sometimes painful: first, when a man is much foul and is not accustomed to being often in this darkness but would fain have it. And therefore he sets his thought and desire toward God as much as he may. He would not feel or think of anything but only of Him. And because he may not easily have it, therefore it is painful. For the custom and homeliness that he has had with sins before. In this world and of fleshly affections and earthly things, and his fleshly deeds press upon him and ever smite him in, mastering and drawing down all his soul, so that he cannot be hidden from them as soon as he would. Therefore, this darkness is painful to him, and especially where grace does not touch him habitually. Yet, if it is so with him, be not heavy-hearted or strive much, as though you would, through mastery, put them out of your thought. For you may not do so but abide in grace: suffer easily and do not break yourself. And silently, if you may, draw your desire and your ghostly longing to Ihu. As if you would not charge them. For you well know that when you would desire Jesus and only think on him, and you may not freely because of such worldly thoughts, truly you are outside the false day and entering into this darkness. But your darkness is not restful because of disease and uncleanness of yourself. Therefore, use it often, and it shall, through process, lead you to him. The feeling of grace is more easy and more restful to the soul when it, through grace, is made so free, so mighty, so good, and so gathered into itself that it desires not to think on anything else. Then it is in a good darkness. I do not mean this in the sense that the soul, through grace, is gathered into itself freely and holy, and not driven against its will or drawn down by mastery to think or like or love with cleaving of affection to any sin or vainly any earthly thing, except it thinks of nothing. For then it thinks of none earthly thing cleavingly. This is a rich nothing. And this nothing and this night is a great ease for the soul that desires the love of Jesus. It is in ease as for thought of any earthly desire and that longing that it has, that time to love of God when it will pray or think. And so it brings it to this right nothing. And truly it is not all dark nor nothing, for though it is dark from false light, it is not all dark from the true. If the soul experiences both love and light in this darkness, it is either painful or restful. If painful, the soul is truly yearning in desire and longing for light. But it has not yet attained rest in love or shown its light. Therefore, night and darkness are called such because the soul is hidden from the false light of the world and has not yet fully experienced true light. The soul remains in the blessed love of God that it desires. When you want to know if you are in this sick darkness and not elsewhere, you may try this and seek no further. When you feel your intent and your will fully set to desire God, and think only of the profit of this darkness, the soul will come to restful darkness. And then, this darkness is restful when the soul is hidden for a time from the painful feeling of all such vain thoughts. The soul is then only rested in desire and longing for Ihu, with a ghostly beholding of Him, as will be said afterward. Though it lasts only a while, this darkness and night are good and restful, desiring and longing for the love of Ihu, feeling his love and being illuminated by his bless\u00e9d unseen light, seeing truth. This was likely the night the prophet meant when he said, \"My soul has desired thee in the night,\" as I have previously mentioned. It is better to be hidden in this darkness, painful as it may be, than to be out in the false shining and comfortable appearance of this world to those who are blind to spiritual light. In this darkness, one is much nearer to God. Therefore, apply yourself. Then the heart is fully receptive to the stirrings of grace and dwells in this darkness. And by often attempting to remain therein, it shall be so. For as death sleeps a living body and all fleshly feelings of it, so desire for the love of Ihu feels in this dark death: all fleshly affections and all unclean thoughts cease. And then nearest thou art not yet there. But by small sudden lightings that glide out from small causes from that city, thou shalt be able to see it from afar or that thou comest thither. For wit thou well though thy soul be in this restful darkness without troubling of worldly vanities, it is not yet clothed all in light: nor turned all into the fire of love. But it feels well that there is something above itself that it knows not and has not yet. But it yearns for it and burningly desires it. And that is nothing else but the sight of Ihrlm without the body. The which is like a city, it the prophet Ezechiel saw in his visions. He says that he. I saw a city set upon a hill to the south, which to my sight, when it was morning, was no longer in length and breadth than a reed that is six cubits and a palm in length. But as soon as I was brought into the city and looked around me, I thought it was wonderful. For I saw many halls and chambers, both open and private. I saw gates and porches outside and in, and much more building, I say, in length and in breadth, many hundreds of cubits. Then this was a wonder to me: how this city within was thus long and so large that so little to my sight was without. This city signifies the perfect love of God set in the hill of contemplation. Which to the sight of a soul that travels without the feeling of it seems something, but it seems but a little thing, no more than a reed that is six cubits and a palm in length. By six cubits are understood the perfection of man's work, and by the palm a little to the turning of contemplation. He sees well that there is something which passes the desert of all human work a little, as the palm passes the five cubits; but he does not see within what it is. Yet, if he may come within the city of contemplation, then he sees much more than he saw first.\n\nBut beware of the midday fiend that feigns light as it comes out of Ihrlm and is not so. For the tenants see that our Lord Ihu shows light to his lovers in such a way that, in deceiving those who are unwise, he shows a light that is not true under the guise of true light and deceives them. Nevertheless, how a soul may know the light of truth when it shines from God and is feigned through the enemy, I will say, by an example of the firmament. Sometimes the firmament shows a light from the sun and seems to be the sun and is not. The distinction between the two is this: The feigned sun shows itself not between two black ones. Some men, it seems, abandon the love of the world and strive for the love of God and understanding of Him. But they will not come, rising in their hearts with pride, envy, anger, or other sins through lasting desire to Ihu, in praying and thinking: in silence and weeping, and in other bodily and spiritual exercises as devout and holy men have done. But as soon as they have forsaken the world in appearance or else soon after they believe they are holy and able to have the ghostly understanding of the gospels and holy writ, and especially if they can fulfill literally the commandments of God and keep themselves from bodily sins, they believe they love God perfectly. And therefore they will immediately preach and teach all other men as if they had. received grace in perfection of charity through special gift of the Holy Ghost. And they are much more stirred, for they sometimes feel as if it were suddenly given to them without great study beforehand. And also much fervor of love, as it seems, for preaching truth and righteousness to their fellow Christians. Therefore they hold it as a grace of God that visits them with His blessed light before others. However, if they look well about them, they will find that this light of knowing and the heat that they feel comes not from the true Son who is our Lord Ihu. But it comes from you, the midday fiend, who feigns light and resembles him. And therefore he shall be known by the example given above. The feigned light of conjuring that is shown between two rainy clouds is presumption and self-elevation on the part of the conjurer. The lower cloud is submission and humility on the part of his fellow Christian. Then what light of knowing. or feeling of fervor that it shines to a soul with presumption and haughtiness of itself and contempt for its everyest Christian, the same time felt it, is not light of grace given of the Holy Ghost, though the knowing in itself were so certain. But it is either of the devil if it comes suddenly or else of man's own wit if it comes by study. And so it may be known. This feigned light of knowing is not the light of the true Son. Therefore, those who have this knowing in this manner are full of ghostly pride and have not seen it. They are so blinded by this feigned light that they hold the highness of their own heart and thumbnails to the laws of holy church as if they were perfect meekones to the gospel and to the laws of God. And they believe that the following of their own will is freedom of spirit. Therefore, they begin to reign as black clouds spreading waters of errors and heresies: for the words that they show by preaching are all turned backward and stirring and discord, making reproving of states and of\n\n(Note: The text appears to be in Middle English. No significant OCR errors were detected, but there are a few instances of unusual spacing and character combinations that may require further examination for accuracy.) Where envy and flightiness exist, there is instability and all evil works. Therefore, the coming forth of such sins does not originate from the Father of light, who is God, but is earthly, beastly, and demonic. Pride, presumption, unbending, and indignation are unable to receive the gracious light of spiritual knowledge and the perfection of love that is true sonship. The holy write says: Malachi iii, To you who fear my name, the true Son of righteousness, our Lord Jesus, shall spring up. He will spring up for meek souls who humble themselves under the yoke of Christ by knowing their own wretchedness and cast themselves down. Under God, by nothing of themselves, in their own substance, though through reverent fear and ghostly beholding of Him enduringly / for that is perfect meekness. To these souls the true Son shall spring. And He illumines her reason in knowing of truthfulness, and kindles her affection in burning of love. Then both shall they burn and shine / Through the virtue of this heavenly Son, they shall burn in perfect love: and shine in knowing of God and ghostly things / for then they are reformed in feeling. Therefore, he who will not be deceived, I hope it is good to him to draw down himself and hide in this darkness / First, from the enticing of other men, as I have said, & forget the world if he may, and follow Jesus with lasting desire offered in prayers and thinking on Him / Then I believe the light that comes after this darkness is sure and truthful / and that it shines from the city of Jerusalem from the true Son to a soul that travels in darkness and cries after light for to. \"If a man truly and fully sets himself to forsake the love of the world, and through grace comes to feeling and knowing of himself, and holds himself gently in that feeling, he shall not be deceived with errors or illusions, nor with fantasies. For all these come through the gate of pride. If that pride may be stopped out, then there shall be no such sin remaining in a soul. And though they come and offer themselves, they shall not enter. Grace that the soul feels in this meek darkness will teach it that all such offerings are from them.\"\n\nThere are many devout souls who, through grace, come into this darkness and feel the knowing of themselves. Yet they do not know fully what it is, and that unknowing in part hinders them. They often feel their thoughts and affections drawn out and departed from the mind of earthly things.\" Things and brought in to great rest, of a delightful softness, without painful troubling of vain thoughts or of her setting at naught all things that should put him from this, if he be free of himself, and may do what he will without scandal or disease of his even-Christened, For I think that he may not come to this rest lightly, but if he has great pleasure of grace, and sets himself to follow after the stirring of grace, and that he ought to do, For grace will ever be free, namely from sin and worldly businesses. And from all other things that hinder the working of it, though they are no sin, Another soul that has not yet received this fullness of grace, if he desires to come to this godly knowing of Jesus, as much as in him is, he must able himself to it, and put away all hindrances that stop grace as much as he may, He must learn to die to the world and forsake the love of it truly, Firstly, pride bodily and ghostly, that he desires none. He should not seek worldly worship, crafts, benefits, riches, precious clothing, worldly array, or anything through which he should be worshipped above other men. He shall desire none of these, but if they are put upon him, take them with fear, so that he be poor both outside and inside, or else entirely inside in his heart. And that he desires to be forgotten by the world, rewarding him no longer, whether he is ever so rich or clever as the poorest man who lives.\n\nHe should not let his heart rest in beholding of his own deeds or virtues, thinking that he does better than another, for he forsakes the world and does not let others do so, and therefore sets well by himself. He must leave all rising of anger and evil will of the heart and envy against his brother, and not sicken or anger any man unjustly in word or deed, nor give any man matter whereby he might be justly angered or stirred, so that he might be free from every. A man/ And he should abandon courtesies, desiring nothing of earthly goods but only what sustains his body. He should pay what is owed to him when God directs others to do so. He should place no trust in the favor of any worldly friend, but primarily and fully in God. If he does otherwise, he binds himself to the world and cannot therefore think of Jesus. Gluttony and lechery, and all other fleshly vices, must be utterly left behind. That affection should not be shown to any woman through fleshly homeliness, for it is no doubt that such blind love that sometimes exists between a man and a woman, appearing good and honest because they would not sin in deed in God's sight, is in fact great sin. It is a great sin for a man to allow his affection, which should be fixed on Jesus and all virtues and all spiritual cleanliness, to be bound to it. He must do all these things. As Saint Paul did say, \"Michi mudus crucifixus est & ego mudo; this world is slain and crucified to me: Gal. v: and I to the world. That is, he who has forsaken the love of the world in worship and riches in all other worldly things, before said for the love of God, and loves not it nor pursues it, but is well paid that he has nothing of it nor would have it. Sincerely to him, the world is dead; for he has no savour or delight therein. Also, if the world sets him at naught and has no reward, favour, or worship for him; nor sets any price by him but forgets him as a dead man, then is he dead to the world. And in this state was Saint Paul set perfectly. And so must another man in part who would follow and come to the perfect love of God. For he may not live fully to God unless he dies first to the world. This dying to the world is this darkness; and it is the gate of contemplation and to refining in feeling. And none. other than this, there may be many sundry ways and severe works leading and guiding various souls to contemplation. For after diverse dispositions of men and after various states, religious and secular, there are diverse exercises in working. Nevertheless, there is no other gate but one: for what exercise it be that a soul has, but if he may come by that exercise to this knowing and to a meek feeling of himself, and that is that he be mortified and dead to the world as in his love, and that he may feel himself what he is truly, he is not yet come to the reforming in feeling, nor has he fully contemplated. He is far from it, and if he will come by any other gate, he is but a thief and a breaker of the wall. And therefore, as unworthy, he shall be cast out. But he that can bring himself first to nothing through the grace of meekness and die on this manner is in the gate, for he is dead to the world. And he lives to God. Of the which St. Paul speaks thus: Col. You are dead, and your life is hidden with Christ in God. That is: you who have forsaken all the love of the world for the love of God are dead to the world with Christ in God. That is: you live spiritually in the love of Jesus. But your life is hidden from worldly men as Christ is hidden in God from the love and sight of fleshly lovers. Our Lord himself showed this in the gospel when he said, \"He who leaves father or mother, brother or sister for my sake will receive a hundredfold and inherit eternal life.\" Every man who forsakes the world for my sake will have a hundredfold in this life, and after that, the blessedness of heaven. This hundredfold that a soul shall have if he forsakes the world is nothing but the profit of this present darkness, which I call the gate of contemplation. For he who is in this darkness and is hidden through grace from worldly vanity cares for nothing of worldly things. This is then a good darkness and a rich nothing that brings a soul to such spiritual ease and so soft gentleness. I believe that's it and I know not. That is,\n\nThe grace of our Lord Jesus has come into my heart and has slain and brought to nothing the love of the world in me, and I knew not how. For through no working of myself nor by my own wit I have it, but only of the grace of our Lord Jesus. And therefore, he who will have the light of grace and fully feel the love of Ihu in his soul must forsake all false light or worldly love and abide in this darkness. And yet, if he is afraid first to enter it, let him not turn back to the love of the world but suffer awhile: and put all his hope and his trust in Jesus, and he shall not long be without some spiritual light. Thus biddeth the prophet, \"He walked in darkness and had no light.\" Whoever goes into darkness and has no light, that is, whoever hides from the love of the world and cannot discern the disappearance of ghostly love, nor turn away again, but trusts in the Lord and leans on him, and remains - he shall have light. Right so it is spiritual: He who forsakes the love of the world and comes to himself into his own inner self is first dark and somewhat blind to his sight. But if he stands still and holds steadfast with earnest prayer and often thinking of the same will to the love of Ihu, he shall see afterwards great and small things that he first knew not. Thus it seems that the prophet said thus: \"Oriam in tenebris lux tuam. Et tenebrae te eruant, sed sicut meridies dabit tibi Dominus et implebit auras tuas splendore.\" Light shall spring up for you in darkness. That is, you who forsake truthfully the light of all. worldly love and hide your thoughts in this darkness of blessed love and ghostly knowing of God shall spring to thee, and your darkness shall be as midday, that is, your darkness of treacherous desire and your blind trust in God, you having first torn asunder into clear knowing and sickness of love. And your Lord God shall give rest to thee, that is, your fleshly desires and your painful fears and doubts, and wicked spirits that have continually before hand betrayed all this, shall work and lose much of their might, and you shall be made so strong that they shall not destroy you. For you shall be hidden in rest from them. And then shall our Lord fully fill your soul with shining, that is, when you are brought into this ghostly rest then shall you more easily teach to God and nothing else do but love him, and then he shall with beams of ghostly light fully fill all the mights of your soul. Have no wonder though I call thee a little if. I have said to thee. thou long to be reformed in feeling how thou shall dispose thyself in thy fourth going; nevertheless, I do not say that thou mayest do this of thyself; for I well know that our Lord Jesus brings all this to the end where He wills; for He alone, through His grace, stirs a soul and brings it first into darkness, and then into light, as the prophet says, \"Right as the light of knowing and the feeling of ghostly love is from Ihu, right so the darkness, that is the forsaking of worldly love, is from Him, for He does all; He forms and reforms only by Himself, but He reforms us with us; for grace given and the application of our will to grace works all this. And St. Paul recounts this thus: \"Whom God called, those He justified; and whom He justified, those He glorified.\" Knew before they should be shaped to the image of his son. These he called, these he righted, these he magnified, and these he glorified. Though these words may be said of all chosen souls in the lowest degree of charity that are reformed only in faith, they may be understood more specifically of those souls that are reformed in feeling, to whom our Lord God shows much plenteous grace and is much more concerned. For they are His own sons specifically who bear the full shape and likeness of His son Ihu. In these words, St. Paul distinguishes the workings of our Lord in four times. The first is the time of calling a soul from worldly vanity, and that time is often easy and comfortable. For in the beginning of turning, such a man who is disposed to much grace is so quickly and so feelingly inspired. He feels oft so great sweetness of the Deity, and has so many tears in his heart that he sometimes thinks himself half in heaven. But this softness passes. after and then comes the second time, the time of writing, which is troublesome. For when he begins to go forth swiftly in the way of righteousness and sets his will fully against all sin within and without, and stretches out his desire to virtues and the love of Ihu, then he feels much hindrance both within himself from temptations of his enemy, and without. Through this, he is often in great torment. And that is no wonder, for he has long been bent to the false love of the world, which cannot be made right, just as a crooked staff cannot be made straight except by being cast and weakened in the fire. Therefore, our Lord Ihu says what thing is a soul more willing for to be in, in the third time of magnifying, and that is when the soul is reformed in feeling in part and receives the gift of perfection and the grace of contemplation, and that is a time of great rest, for then Ihu is more homely with a soul. After the fourth time of glorifying, that is when the soul shall be fully reformed in the bliss of heaven. For those souls called from sin and righted, or in other ways tested, both through fire and water, and afterward magnified, they should be glorified. Our Lord will then give them fully what they here desired and more than they could contain. Our Lord says by His prophet a word of great comfort to all such souls that are examined with the fire of tribulation: \"Fear not, my child. If you pass through the fire, the flame will not harm you. It will cleanse you from all fleshly filth and make you able to receive spiritual fire of the love of God. And this must be done first, for as I have before said, it may not else be reformed in feeling. Some souls turn to God with many ghostly feelings. Some have great compunction for their sins and are fervent in their prayers. They often have teachings of ghostly light in understanding, and some have other kinds of comforting heat and great sweetness. Yet these souls never fully come into this restful darkness that I speak of with fervent desire and lasting love and thought in God.\n\nYou ask whether these souls are reformed in feeling or not. It seems yes, inasmuch as they have such great ghostly feelings that other men who stand only in faith do not feel. To this I may say, as I think, that these ghostly feelings, whether they stand in compunction or devotion or in ghostly imagination, are not the feelings which a soul shall have and feel in the grace of contemplation. I do not say that they are not true and graciously given by God. But these souls that feel such are not yet reformed in feeling. They have not yet received the gift of Perfection does not make the ghostly burning love of Ihu any less, and yet it often seems otherwise: that such souls feel more of God's love than others who have the gift of perfection. Inasmuch as the feeling shows more outwardly by great fervor of bodily tokens. In weeping and praying, it seems to another man that they were ever roused in love. And though I think it is not so, I know that these manner of feelings and fervors of devotion and compassion that these me feel are gracious gifts of God sent to chosen souls to draw them out of worldly love and fleshly lust that has long been rooted in their heart. From which love they should not be drawn but by such feeble stirrings of great fervors. Not the fervor is so great in outward showing, it is not only for the multitudes of love they have but it is for little weaknesses and frailties of their soul that cannot bear a little touching of God, for it is yet as it were fleshly entangled to the flesh and was not yet detached. For it spiritually mortifies: and therefore the least touching of love and the least spark of spiritual light sent from heaven into such a soul is so great and so comfortable and so delightful over all the liking\nthat ever it felt before in fleshly love of earthly things that it is overcome by it. And also it is so new and sudden and so unfamiliar that it may not endure it but bursts out and shows out in weeping, sobbing, and other bodily stirrings. Just as the cask that is old when it receives new wine that is fresh and mighty: the cask bulges out and is in a point for bursting until the wine has boiled and forced out all uncleanness. But also soon as the wine is finished and clarified then it stands still and the cask holds. Right so a soul that is old through sin when it receives a little of the love of God that is so fresh and so mighty that the body is in a point for bursting and to break, but yet it bursts out at the eyes by weeping, and at the mouth. by speaking: and that is more for weaknesses and frailties of the soul than for greatness of love / For afterward when love has boiled all the uncleannesses out of the soul by such great ferventness, then the love is clear and stands still: And then both the body and the soul are much more at peace / and yet the soul has much more love than it had before, though it shows less outwardly / For it is now all whole in rest within: and nothing but little in outward showing of ferventness / And therefore I say that these souls that feel such great bodily ferventness though they be in much grace are not yet reformed in feeling / but they are greatly disposed towards. For I believe that such a man, namely, who has been greatly defiled in sin, shall not be reformed in feeling but if he is first burned and purified by such great compunctions going before /\n\nA another soul that never was much defiled by love of the world but has ever been kept from great sins in innocence may more easily and privately be reformed. A soul in the beginning or progressing state feels externally such comforts and consolations as if they were his ghostly food sent from heaven to strengthen him in his journey. Just as a pilgrim travels all day without food or drink and is nearly overcome by weariness, he eventually reaches a good inn. There he has food and drink and is well refreshed for the time. So too, a devout soul that wishes to forsake the love of the world and desires to love God, setting all his efforts towards that end, prays and travels both bodily and spiritually, and sometimes feels no comfort or taste in devotion. Then the Lord, having pity over all his creatures, so that it should not perish for lack or turn into heavens or grumbling, sends it among his spiritual food and comforts it in devotion as he wills. And when the soul feels any comfort, then he holds him well paid for all his labor. A soul that wishes to know spiritual things must first know itself. It cannot gain self-knowledge unless it is focused inward and detached from earthly things and the use of bodily faculties. When a soul achieves this state, it feels itself as it truly is, without a body. To seek knowledge of the soul, one should not turn thoughts inward to the body but rather focus on the soul itself. Feel it as if it were hidden within your heart. As your heart is hidden and enclosed within your body, if you seek it, you shall never find it in itself. The more you seek to find and feel it as you would feel a bodily thing, the farther you are. For your soul is no body but a life unseen and unenclosed. It holds and quickens your body much more than your body holds and encloses a lesser thing. Then, if you want to find it, withdraw your thought from all outward bodily things and from the memory of your own body, and think of the kind of a reasonable soul, ghostly, as you would think of knowing any virtue, such as sincerity or meekness or any other virtue. Rightly think that a soul is a life undeniably and unenclosed, and has power in itself to see and know the sovereign sincerity, and to love the sovereign goodness that is God. When you see this, then you shall feel it. Somewhat of yourself / Seek yourself in no other place / but the more fully and more clearly that you may think of your kind and the worthiness of a rational soul, what it is, and what is the kindly working of it - the better you see yourself / It is very hard for a soul that is rude and much in the flesh / to have sight and knowledge of it, or of an angel or of God. It falls immediately into the imagination of bodily shape / and it longs thereby to have the sight of itself. And that may not be / For all ghostly things are seen and known by the understanding of the soul, not by imagination / Rightly, a soul sees itself by understanding / Not that your soul shall rest still in this knowing / but it shall, by this, seek knowing above itself and that is the kind of God / For the soul is but a mirror. in the way you shall see God ghostly, and therefore you shall first find your mirror and keep it bright and clean from fleshly filth and worldly vanity, and hold it well up from the earth, so that you may see it and our Lord in it as well. Traverse all chosen souls in this life in their meaning and intent. Though they have not specifically the feeling of this, it is said before that many souls beginning and profiting have many great fervors and much sweet devotion and as it seems burning all in love. Yet they have not perfectly love nor ghostly knowing of God. For well you know a soul never so much in fervor, so much that it thinks that the body cannot bear it, or though it melts all into weeping, as long as its thinking and its beholding of God is most. He comes not yet to perfect love nor to contemplation. For you shall understand that the best and most worthy love, and that is perfect love, is a soul's love for God. Feels not unto it be reformed in feeling: Souls beginning and profiting have not this love. For they cannot think on Ihu or love him beautifully but as it were manfully and fleshly, according to the conditions and likeness of man. And upon that reward they shape all their working in their thoughts and in their affections. They fear him as a man and worship him and love him primarily in human imagination and go no further. As thus: If they have done amiss and transgressed against God, they think then that God is wrathful with them as a man would be if they had transgressed against him. And therefore they fall down as it were to the feet of our Lord with sorrow of heart and cry mercy. And when they do this, they have a good trust that our Lord of his mercy will forgive them their transgression. This manner of doing is right good, but it is not ghostly as it might be. Also when they will worship God, they present themselves in their thoughts as they were before our Lord's face in a bodily likeness. And imagine a wonderful light there. Our lord Ihu is revered and worshiped, and they fear him, fully committing themselves to his mercy to do with them as he will. Whoever they will love God, they should reverence and fear him as a man, not yet as God in man, either in his passion or in some other thing of his humanity. In beholding him, their hearts are greatly stirred to the love of God. This manner of working is good and gracious, but it is much less and lower than the working of understanding. That is when the soul graciously beholds God in man. For in our lord Ihesu there are two kinds: the humanity and the divinity. Then, just as the divinity is more sovereign and more worthy than the humanity, so the ghostly beholding of the divinity in Ihesu's humanity is more worthy, more ghostly, and more rewarding than beholding the humanity alone. Whether one beholds the humanity as dead or glorified, and by the same token, the love that a soul feels in thinking and beholding. of the godhead in man, when it is graciously revealed, is worthier and more meaningful than the fervor this is but barely, for our Lord does not show Himself in imagery as He is. Nor that He is, for the soul could not then endure it due to the flesh's frailty. Nevertheless, to such souls who cannot think of the godhead as ghostly, they should not err in their devotion, but be comforted and strengthened through some inward beholding of Ihu. Therefore, our Lord Ihu tempers His unseeable light of His godhead and conceals Himself before gentes. Our Lord Christ appears before us as a spirit under His shadow, and we shall live among more people. That is, our Lord Ihu in His godhead is a spirit that cannot be seen by us living in flesh as He is in His blessed light. Therefore, we shall live under the shadow of His manhood as long as we are here. But though this is true that this love in imagination is good, nevertheless, a soul should. Desire to have ghostly love in understanding of the godhead. For that is the end and full bliss of the soul, and all bodily beholdings are but means leading a soul to it. I do not say that we should refuse the humanity of Ihu and depart from God in man. But thou shalt in Ihu's humanity behold fear, wonder, and ghostly love of the godhead. And so shalt thou love God in man without separation, and both God and man ghostly and not fleshly. Thus taught our Lady Mary Magdalene, who should be contemplative. John x. When he said thus, \"Noli me tangere, non duces me, ascendi ad patrem meum,\" That is to say: Mary Magdalene loved well our Lord Ihu before the time of his passion, but her love was much bodily and little ghostly. She believed well that he was God but she loved him little as God, for she could not then. And therefore she suffered all her affection and all her thought fall in him as he was in the form of man. And our Lord blamed her not then. praysed it much, but after he was raised from death and appeared to her, she would have worshiped him with such manner of love as she did before, and then the Lord forbade her and said, \"Touch me not: That is, do not set your rest or the love of your heart in that form of mine that you see with your fleshly eyes only. For in that form I am not fixed to my Father. That is, I am not even to the Father: for in that form of man I am less than he. Touch me not so, but set your thought and your love in that form in which I am even to the Father, that is, the form of the godhead, and love me: know me, and worship me as God and man godly, not as a man carnally. So shall you touch me. For since I am both God and man, and all the cause why I shall be loved and worshiped is for I am God, and for I took on the nature of man, Therefore make me a god in your heart and in your love, and worship me in your understanding as Jesus, God and man.\" sovereign truth. Souvereign goods and blessed life for that I am, and thus our lord taught her, as I understand, and also all other souls disposed to contemplation and able thereto, that they should do so. Nevertheless, other souls that are not subtle in kind, or not yet made ghostly through grace, it is good for them to keep forth their own working in imagination with manly affection, until more grace comes freely to them. It is not safe for a man to leave one good thing utterly till he sees and feels a better. Upon the selfsame wise, it may be said of other manner feelings that are like to bodily, as hearing of delightful song or feeling of comfortable heat in the body: seeing of light or sweetness of bodily savour. These are not ghostly feelings. For ghostly feelings are felt in the might of the soul, principally in understanding and love. And little in imagination. But these feelings are felt in the might of the body in imagination, and therefore they are not ghostly feelings. But what they are. best and most truly, yet they are only outward tokens of the grace felt in the might of the soul. This can be openly proved by holy writ saying, \"They appeared as dispersed apples, single and separate, the holy unseen Holy Ghost that is God in himself was not that fire nor the tongues that were seen. Nor was it that burning felt bodily, but he was unseen, felt in the might of their souls. For he enlightened their reason and kindled their affection through his blessed presence, so clear is the Holy Ghost to teach you all truth. Then was the fire and it burning nothing but a bodily token shown in witnessing of that grace that was inwardly felt. And as it was in them, so it is in other souls that are visited and enlightened within by the holy ghost. But that grace is not, as I hope, in all souls that are perfected, but our Lord wills otherwise. Other imperfect souls that have such feelings outwardly and have not yet received grace inwardly. It is not good for them to rest in such outward feelings, but rather in as much as they help the soul to more love and to more stability of thought in God. For some may be true and some may be feigned, as I have said before.\n\nNow I have said a little about reforming in faith. And also I have touched a little on the fourth-going from that reforming to the higher reforming that is in feeling. Not in the intent that I would by these words set God's work under a law of my speaking. As for saying thus God works in a soul and nowhere else, I do not mean so. But I mean, according to my simple feeling, that our Lord works in some creatures as I hope. And I hope well that he works other ways also that pass my understanding and my feeling.\n\nNevertheless, whether he works thus or other ways by various means in longer or shorter time, with much trouble or little trouble, if it all comes to one end. That is to the end. \"perfect love of him/ than is sufficient/ For if he would give one soul on one day the full grace of contemplation and without any travel as he may/ It is as good to that soul as if he had been examined, purified, and mortified twenty winters/ And therefore, on this manner wise take in my saying as I have said/ And namely, as I think to say/ For now, by the grace of our Lord Jesus, shall I speak a little more openly of reforming in feeling what it is and how it is made/ And which are ghostly feelings that a soul receives/ Nevertheless, first I take not this manner of speaking of the soul's reforming in feeling as feigning or fantasy/ Therefore, I shall ground it in St. Paul's words where he says, \"Do not be conformed to this world, but be transformed in the renewing of your mind.\"\" Feeling/ Listen here, you may see that St. Paul speaks of reforming in feeling, and what this new feeling is. He explains in another place thus: \"Be filled in all understanding, and in all the knowledge of God. This is the reforming in feeling. For you must know that the soul has two manners of feelings: one without the five bodily senses, and another within the ghostly senses, which are properly the powers of the soul: mind, reason, and will. When these powers are fulfilled through grace in all understanding of God's will and ghostly wisdom, then the soul has new gracious feelings. He shows this in another place thus: \"Be renewed in the spirit of your mind, and put on the new man, which after God was created in righteousness and holiness.\" That is: be renewed not in the body. Feeling not in imagination but in the upper part of your reason, and clothe yourself with a new man shaped in righteousness, holiness, and sincerity. That is: your reason, which is the image of God through the grace of the Holy Ghost, shall be clothed in a new light of holiness, righteousness, and sincerity. And then it is reformed in feeling. For when the soul has perfect knowledge of God, it is reformed. Thus says Saint Paul: \"Put off the old man with his deeds,\" that is, cast off the love of the world with all worldly manners, and clothe yourself with a new man: Colossians 3. That is: you shall be renewed in the knowledge of God after the likeness of Him who made you. By these words, you may understand that Saint Paul wanted men's souls reformed in perfect knowledge of God. For that is the new feeling he speaks of generally. I will openly say more about this reforming, as God grants me grace. There are two kinds of knowing God: one is primarily in imagination and little in understanding, and this knowing is in chosen souls, beginning and growing in grace, who know God and love Him with a manly affection, not ghostly with spiritual likenesses as I have previously said. This knowing is good, and it is likened to milk, by which they are tenderly nourished as children until they are able to come to the father's table and take his whole bread. Another knowing is primarily felt in understanding and little in imagination. For understanding is the lady, and imagination is a maidservant serving the understanding when needed.\n\nA soul that is called from the love of the world and, after being righted and tested, mortified and purified as I have previously said: our Lord Jesus, in His merciful goodness, reveals Himself in feeling when He wills it safe. He opens the inner eye of the soul when He enlightens it. The soul sees him through touching and shining of his blessed light, not fully atoned but little by little at various times as the soul may suffer him. The soul does not see him as he is, for no creature can do so in heaven or on earth. Nor does it see him as he is, for that sight is only in the bliss of heaven. But the soul sees him as an unchangeable being: a sovereign might: sovereign truthfulness: sovereign goodness: a blessed life: an endless bliss. This the soul sees and much more that comes with it, not blindly and nakedly and unsavorily as a cleric who sees him only through the might of his naked reason, but it sees him in understanding, comforted and enlightened by the gift of the holy ghost with a wonderful reverence and a precious burning love. And with ghostly savor and heavenly delight more clearly and more fully than it may be written or said. This sight, though it be but briefly and little, is so worthy and so mighty that it draws and attracts. The soul should abandon all earthly affections and rest in them no more, if it could. The soul grounds all its inward workings in these affections. For then it fears God with sincerity, wonders at Him as much as it can, loves Him as goodness, and this love that comes from it may be called the soul's reforming in feeling. It is in faith. For it is still dark in reward of that full knowing of Jesus with the blessed love that comes from it, which will be in heaven. For then we shall see Him not only as He is, but as He is, as St. John says, \"Then we shall see Him as He is.\" However, it is also in feeling as a reward for the blind knowing that a soul has in faith. The soul knows something of the very nature of Jesus through His gracious sight, but not that other. I. Although I'm not certain, I shall illustrate the three forms of a soul through the example of three men standing in the light of the sun. Of these three, one is blind; another can see but his eyes are stopped; the third looks forth with clear sight.\n\nThe blind man has no knowledge that he is in the sun, but he believes it if a true man tells him. He represents a soul that is only reformed in faith, knowing only what the church teaches and nothing more.\n\nThis is sufficient for salvation. The second man sees a light from the sun but not clearly what it is due to the cloud obstructing his vision. He sees a glimmering of great light through the cloud and represents a soul reformed in faith and feeling. He contemplates the divine nature of Ihu through grace, but not clearly or fully. For the cloud that is his ignorance. The bodily kind is a barrier between his kind and the kind of Ihu_, yet it allows him a glimpse, but only to the extent that Ihu_ is recognized as God and sovereign goodness and being. And all other goodness comes from him. The soul, through grace, perceives this barrier less and the purer and more detached from fleshly existence it becomes, the keener its sight and the stronger its love for the Godhead of Ihu_. This sight is so powerful that even if no other man living would believe in Ihu_ or love him, he would never believe or love him less, for he perceives it truthfully and cannot deny it. The third may have full sight of the Son, but he does not recognize it, for he sees it fully. The blessed soul, without any barrier of body or sin, openly beholds the face of Ihu_ in the bliss of heaven. There is no faith, and therefore he is. Fully refined in feeling: There is no state above the second refining that a soul may come to in this life. For this is the state of perfection and the way to heaven. Nevertheless, not all souls in this state are alike. Some have it little and seldom, and some clearer and more often: and some have it bestowed upon them most clearly and longest after the bestowing of grace. And yet all these have the gift of contemplation. For the soul does not have perfect sight of Ihu at once, but first a little and a little, and afterward it profits and comes to more feeling. And as long as it is in this life, it may grow more in knowledge and in this love of Jesus, and truly I do not know what is more left to such a soul that has felt a little of it than utterly all other things left and set at naught. Seek only this, to have clearer sight and cleaner love of Ihu, in whom is all the blessed Trinity. This manner of knowing Ihu as I understand it is the opening of heaven to the eye. A clean soul, as the holy one speaks of in her writing, does not see heaven as if it were possible to see it through imagination in a straightforward manner. The higher one raises himself above the son, the less he sees God in such a manner. The lower one falls below the son. Nevertheless, this kind of sight is not endurable for simple souls that cannot seek him who is invisible in a better way /\n\nWhat is heaven to a reasonable soul? Nothing but Jesus God, for if heaven is only that which is above all things, then God is the only heaven for the soul, since he is the only one above the kind of a soul. Therefore, if a soul may, through grace, come to know that blessed kind of Jesus, truly he sees heaven, for he sees God. There are many men who err in understanding some words spoken of God, for they do not understand them spiritually. Holy writing says that a soul that wishes to find God will lift up the inner eye and seek him above itself. Then some men who wished to understand the word above them saw it as a higher station and worthiness of place, as one element or planet is above another in setting and worthiness of bodily place; but it is not so with the soul. For a soul is above all bodily things: not by setting of place, but by subtlety and worthiness of kind. Just as God is above all bodily and spiritual creatures, not by setting of place but through subtlety and worthiness of his unchangeable blessed kind. And therefore he who seeks God wisely will not find him outside himself as he would imagine himself above the sun and divide the firmament and imagine the majesty as it were of a hundred suns. He will rather draw down the sun and all the firmament and forget it. And cast all this and all bodily things also at naught. And think then if he can, spiritually, of himself and of God also. And if he does this, then he sees the soul above itself. Then the soul sees it in heaven. In this manner, this word shall be understood: It is commonly said that a soul shall see the Lord within all things and within itself. Indeed, our Lord is within all creatures. But not in the way that a kernel is hidden within the shell of a nut, or as a little bodily thing is contained within another larger one. Rather, he is within all creatures as one holding and keeping them in being through subtlety and might of his own blessed kind and purity unseen. For just as a thing that is most precious and most clean is laid inwardly, so it is said that the kind of God that is most precious, most clean, and most goodly, furthest from bodily existence, is hidden within all things. Therefore, he who wishes to seek God within himself shall first subdue all bodily things, for all that is without. And he shall forget thinking of his own soul. And he shall think on the uncreated kind, that is Ihu who quickens him, holds him, and gives to him. \"hym reverence and mind and love which is within him through his might and sovereign subtlety. In this manner shall the soul do when it receives grace, or else it will scarcely avail to seek Ihesu and find him within itself and within all creatures, as I think. It is also said in holy writ that God is light. So says St. John. Deus lux est. That is, God is light. This light shall not be understood as for bodily light but it is to be understood thus: God is light. That is, God is truth and righteousness; for righteousness is ghostly light. Then he who most graciously knows righteousness best sees God. And nevertheless it is likened to the bodily light for this reason: just as the sun shows the bodily eye itself and all bodily things by it, so too does righteousness, which is God, show to the reason of the soul itself first, and by itself all other spiritual things that are necessary for the knowing of a soul. Thus says the prophet: Dominus in lumine tuo videbimus.\" We shall see the Lord's light by His light, for we cannot speak of God or understand Him unless we are first entered through such words of bodily things into spiritual understanding. I call this reforming in faith and feeling, for the soul then somewhat feels in understanding what it had before in naked faith. And this is the beginning of contemplation, of which St. Paul says, \"We do not contemplate spiritual things, but we seem to be in the world, but the world does not see us.\" (1 Corinthians 4:18) That is: Our contemplation is not in things that are seen, but in things that are not seen. \"This is in things unseen; for things that are seen are passing. But unseen things are everlasting, to which every soul should desire to come, both here in part and in the bliss of heaven. For in that sight and in that knowing of Ihu is the full bliss of a reasonable soul and endless life. Thus says our Lord: Hec est vita eterna ut cognoscat verum deum et quem misisti eis Xpianus. That is: Father, this is eternal life that your chosen souls know Him and your Son whom you have sent, one true God. But now you wonder, since this knowing of God is the bliss and the end of a soul? Why then have I said before that a soul should not desire anything else but only the love of God? I spoke of nothing else than this: that the sight of Ihesu is the full bliss of a soul, and that is only for the sight, but it is also for the blessed love that comes out of that sight. Nevertheless, love comes out of\" Knowing and not knowing, a soul's bliss is primarily in knowing and seeing God with love. The more God is known, the more He is loved. Yet, a soul cannot come to this knowing or this love without love. Therefore, I say you should desire love, for love is the reason a soul comes to this knowing and the love that follows. Love is not the cause of the Holy Ghost, who is the giver and bestower. He makes us capable of knowing and loving Him through this gift. We love God now, for He loved us first. He loved us greatly when He made us in His image, but He loved us more when He bestowed His precious blood upon us through His willing acceptance of death from the power of the devil and from the pain of hell. He loves us most when He gives us the gift of the Holy Ghost, which is love, by which we know Him and love Him, and make us secure that we are His. For this love he is more to us than for any other love that he showed us, either in our making or in our abiding. For though he made us and bought us: but if he saves us, what profit is it to us from our making or our being? Rightly, nothing. Therefore, the greatest token of love shown to us, as I think, is this: that he gives himself in his godhead to our souls. He gave himself first in his humanity to us for our redemption when he offered himself to the Father in heaven upon the water of the cross. This was a right fair gift and a great token of love. But what time he gives himself in his godhead spiritually to our souls for our salvation, and makes us know him and love him, then he loves us fully. For he gives himself to us, and he could not give us more, nor could less suffice for us. And for this reason, it is said that the righting of a sinful soul through forgiveness of sins is called the righteousness of God. Synnes is attributed and approved primarily to the working of the Holy Ghost, for the Holy Ghost is love. And in the righting of a soul, our Lord Jesus shows to a soul most of His love, for He takes away all sin and only it is pleasing to Him. And therefore it is attributed to the Holy Ghost. The making of the soul is attributed to the Father. As for the sovereign might and power that He shows in the making of it, the begetting of it is attributed to the Son, as for the sovereign wisdom and wisdom that He showed in His humanity. For He overcame the devil primarily through wisdom and not through strength, but the righting of a single work of love. And this is not come but is a special gift only to chosen souls. And truly, this love is most worthy of us, His chosen children. This is the love of God that I spoke of, which thou shouldst covet and desire: for this love is God Himself and the Holy Ghost. This love unformed when it is. is it a joy to us that God is all in our soul, and that which longs for God's goodness. This love loves us or that we love Him. For it cleanses us first of our sins: and makes us willing to love Him. And strengthens our will to resist all sins: and directs us to try ourselves through various exercises, both bodily and spiritual, in all virtues. It stirs us also to forsake sin and fleshly attachments and worldly fears. It keeps us from malicious temptations of the devil and drives us out from the vanities and emptiness of the world: and from conversation with worldly lovers. All this does the love of God work in us when He gives Himself to us. We do nothing but submit to Him and assent to Him: for that is the most that we do, that we willfully assent to His gracious working in us. And yet is not that will of ours but His making: so that I think that He does all that is well done in us. And yet not only does He do this: but after this love does more. For He\n\n(Note: The text appears to be in Middle English, so no translation is necessary as the text is already in Modern English.)\n\n(No OCR errors were detected in the text.)\n\n(No meaningless or completely unreadable content was found.)\n\n(No introductions, notes, logistics information, publication information, or other content added by modern editors were found.) The soul opens its eye and beholds wondrously the sight of Ihu. The soul comes to know him as much as it can bear, and by this sight, Ihu stirs up all the affections of the soul towards him. Then, the soul begins to know him spiritually and ardently to love him. The soul then perceives somewhat of the kind of the divine goodness of Ihu, how he is all and how he works all things. And all good deeds and good thoughts are only from him, for he is the sovereign might and the sovereign truth and the sovereign giver. Therefore, every good deed is done by him and through him. He alone shall have the worship and the thanks for all good deeds, and nothing but he. Though I, wretched one, may steal his worship here for a while, nevertheless, at the last end, truthfulness will show that Ihu did all and man did nothing of himself. And then, the fruits of God's good that are not in accord with him in this life for their transgressions will be. This love is not else but Ihu himself that works all this in the human soul, and refers it in feeling to his likeness, as I have before said and shall say; this love brings into the soul the full head of all virtues and makes him all clean and true, soft and easy. And in what manner he does this, I shall tell you a little afterward; this love draws the soul from vain contemplation of worldly things into contemplation of spiritual creatures and of God's privates; from fleshly things into spirituality; from earthly feeling into heavenly savor.\n\nThen I may say that he who has most of this love:\n\nAnd indeed I think this working is good and meaningful if it is well tempered with meekness and with discretion; but nevertheless these men do not love in that manner, nor do they ask for it. For a soul that has the gift of love through gracious beholding of Jesus, or else if he does not have it yet but desires it: he is not eager to strain himself beyond his ability, as if by bodily strength, to obtain it through bodily fervor, and so to feel the love of God. But he thinks that he is nothing and can do nothing of himself, as if it were a dead thing only hanging and borne up by the mercy of God. He sees that Ihu is all and does all. Therefore he asks for nothing else but the gift of love. For since the soul sees that its own love is nothing, therefore it would have His love, which is sufficient. Therefore he prays and desires that the love of God would touch him with its blessed light, so that he might love in return. And so the gift of love, which is God, comes into a soul. The more a soul nothingizes itself through grace by sight of this, the more it receives the love of God. this sometimes exists without any outward sign of affection. And the less it believes that it loves or sees God, the nearer it approaches for perceiving the gift of blessed love. For then love masters and works in the soul, making it forget itself and behold only how love acts. And then the soul is more suffering than doing. And that is pure love. Thus St. Paul meant when he said, \"Quicquid sponte Dei agunt hi filii Dei sui\" (All those who are wrought by the spirit of God are God's sons). Ro 8:30 is: \"Souls are made so meek and so pliable to God that they do not work of themselves but suffer the holy ghost to stir them and work in them through the feelings of love with a sweet heart to His stirrings.\" These are specifically God's sons most like Him. Other souls that cannot love thus but draw themselves by their own affections and stir themselves through their own thinking of God and bodily exercise to draw out of themselves by mastery. Feeling love through fierce and other bodily signs is not ghostly love. They operate in us and desire to do good with a good will and fulfillment of good will. That is: It is God who works in us with good will and fulfillment. But I say that such affections are made good by the will and means of a soul after the general grace that He gives to all chosen souls, not of special grace made ghostly by touching of His gracious presence as He works in His perfect lovers, as I said before. For in imperfect lovers, love works through the affections of the maiden. But in perfect lovers, love works nearly through its own ghostly affections and sleeps in a soul for the time all other affections, both fleshly, kindly, and manly. And this is properly the working of love by itself. Thus, love may be had in a little part here in a clean soul through the ghostly sight of Ihu. But in the bliss of heaven, it is fulfilled by clear sight in His godhead. For there shall none affection be felt in a soul but godly. Aske thou then of God nothing but this yefte of love that is the Holy Ghoste / For among all the yeftes that our Lord giveth, there is none so good, nor so profitable, as this is / For there is no yefte of God that is both the giver and the gift but this yefte of love / And therefore it is the best and the worthiest / The yefte of prophecy, the yeftes of miracles working, the yefte of great knowing and courting, and the yefte of great fasting or of great penance doing, or any other such are great yeftes of the Holy Ghost. But they are not the Holy Ghost / For a reproved soul and a damable might have all these yeftes as hath a chosen soul / And therefore all these manner yeftes are not greatly to desire nor much to charge / But the yefte of love is the Holy Ghost, God himself. And he may no soul have and be damned withal / For that yefte saveth it only from damnation: and maketh it God's son perceivable of heavenly heritage / And y- love, as I have. Before love is not formed in a soul through affection; rather, it is the Holy Ghost himself who is unformed love that saves a soul. For he gives himself to a soul first, or the soul loves him, and he forms the affection in the soul, making the soul to love him alone for himself, and not only that, but also through this gift the soul loves itself and all creatures as itself only for God. And this is the gift of love that makes peace between God and a soul, and unites all blessed creatures in God, for it makes Ihu to love us and us him, and each of us to love one another in him. Consider this gift of love primarily, as I have said, for if he wills to give it in his grace, it will open and light the reason of your soul to see truth, that is, God and spiritual things, and it will stir your affection holy to see truth, that is, God and spiritual things. And it shall stir your affection wholly and fully to love him. It shall work in your soul only as he wills, and you shall behold Ihu reverently with the softness of love and see how he bids us say:\n\nVacate and vacate are refined in feeling, and have your inner eye opened to sight of spiritual things. Cease ye some time of outward working and see that I am God. That is: See only how I, Jesus, God and man, do. Behold me, for I do all. I am love: and for love I do all that I do: and you do nothing. And that this is true, I shall show you. For there is no good deed done by you: no good thought felt in you: but if it is done through me. That is, through might and wisdom and love mightily, wisely and lovingly. Otherwise, it is no good deed. But now it is true that I, Ihu, am both might and wisdom and blessed love and you nothing: for I am God. Then you may well see that I do all your good deeds and all your good thoughts and all your good. You love me: and you do not do this for yourself / And yet nevertheless all these good deeds are called yours / Not because you work them primarily. But because I give them to you for the love that I have for you / And therefore I am Ihu. And love does all this. Cease then from beholding yourself and set yourself at naught, look upon me, and see that I am God. For I do all this / This is somewhat of the meaning of the verses of David before said / See and behold what love works in a chosen soul that he turns in feeling to his likeness when reason is a little enlightened to the ghostly knowing of Ihu. And to the feeling of his love / Then love brings virtues into the soul, tearing them all into softness and likeness, as if without the soul's working for it. For the soul strives not much for their acquisition as it did before. But it has them easily and feels them restfully only through the gift of love that is the Holy Ghost / And that is a well-known fact. It brings great comfort and joy unexpectedly, when it suddenly befalls someone and he knows not how, the virtue of meekness and patience, sobriety and sadness, chastity and cleanliness, and all other virtues that were once troublesome, painful, and hard to keep, are now turned into habits and delight, and appear in wonderful lightness. Therefore, he thinks no mastery or hardship is required to keep every virtue. But it is most appealing to him to keep it. And all this makes love. Other men who stand in the company of charity and are not yet so far in grace, but work under reason's command, strive and fight all day against sin. And sometimes they are above and sometimes below, like wrestlers. These men do well. They have virtues in reason and will. Not in taste or love. For they fight against them as if by their own might, and therefore they cannot have full rest or fully raise their heads. Nevertheless, they shall have it. They are not yet meek enough: they have not yet put themselves entirely in God's hands, for they do not yet see Him. But a soul that has ghostly sight of Ihu takes no great care for strive for virtues at that time. He is not particularly busy about them but sets all his concerns to keep that sight and that beholding of Ihu, so that it may hold the mind steadfastly there and bind love only to it, lest it fall from it: and forget all other things as much as it may. And whoever does this is truthfully master over all sins: and the Blessed One comes with His presence and gets all virtues for it. And the soul is so comforted and so borne up with the soft feeling of love that it feels no great disease outwardly. And thus love generally sleeps all sins in a soul: and reforms it in the new feelings of virtues.\n\nNevertheless, more specifically, how love sleeps sins and reforms virtues in a soul, I shall say. First of pride and of meekness, who contrary to it, thou art above all men. And he is eager to oppose the stirrings of pride as much as he can, both bodily and spiritual. He disdains himself so much that he does not consent to the feelings of pride. And if his heart is ever taken by it, it is defiled with vain joy of worship or courting or praying or any other thing, as soon as he can perceive it, he is ill paid by himself and has sorrow for it in his heart and asks forgiveness for it from God. He shows himself meekly to his confessor and accuses himself humbly. And receives his penance. This is good meekness. But it is not yet perfect meekness. For it is of souls that are beginning and profiting in grace because of beholding of sins. Love works this meekness in the soul. Perfect meekness, a soul feels of the sight and the spiritual knowing of Ihu. For when the holy ghost enlightens the reason into the sight of sincerity, how Ihu is all and that he is. The soul has such great love and joy in that ghostly sight, for it is so satisfying that it forgets itself. It leans entirely to Ihu with all the love it has to behold Him. It takes no heed of any unworthiness of itself or of sins committed before. It sets itself at naught with all sins and all good deeds it ever did, as if there were nothing but Ihu. This meek saying was when He said, \"Et substantia mea tibi nichilum ante te.\" That is, \"Lord Ihu, the sight of Thy uncreated substance and Thy endless being shows me that my substance and being of my soul is as nothing before Thee. Also, in Thy eyes, He has no reward for them nor distinction, whether they are better or worse than Himself. For He holds Himself and all men as it were nothing before God, and that is true. All good done in Him or in them is only of God whom He beholds as all. Therefore, He sets all equal. other creatures are nothing before our Lord, as nothing. I say, and man is unnoteworthy and nothing before Him, who is the endless being and the unfathomable kind of human kind. For from nothing it is made, and it should turn to nothing unless He keeps it in being that made it from nothing. This is truthfulness, and this should make a soul meek if it could see it through grace. Therefore, when love opens the inner eye of the soul to see this truthfulness with other circumstances that come with all, then the soul begins to be meek. For then, by the sight of God, it feels and sees itself as it is. And then the soul forsakes the beholding and the clinging to itself and fully falls to the beholding of Ihu. And when it does so, then the soul sets itself. In spite of all the joy and worship of the world, for the joy of worldly worship is so little and so nothing in reward of that joy and love which it feels in the ghostly sight of Ihu, and knowing of truthfulness. Though it might have it without any sin, he would not want it; nor though men would worship him, praise him, and favor him, or even undo him; or had power to work all manner of miracles. He has no more delight in all this nor more savor of her than to gnaw the heart of a true lover of Ihu, made so much and so large through a little sight of him and a little feeling of his ghostly love. And then it seems well that these wretched worldly lovers, who are as it were raving in love of their own worship, and pursue after it with all the might and all the wit that they have, they have no savior in this meekness, they are far indeed from it. But the lover of Ihu has this. Meckenas lasts not with heaviness and strife, but with liking and gladness. This gladness it has not for its sake, for that would be a hypocritical Meckenas longing for an idol. But for he has a sight and ghostly knowing of truthfulness and worthiness of Ihu through the gift of the Holy Ghost. That reverent sight and that lovely beholding of Iesus comforts the love so wonderfully and bears it up so mightily and so softly, that it may not like nor fully rest in any earthly joy. It will not, He makes no force whether men lack him or praise him, worship him or despise him as for himself. He sets it not at heart neither for well payment if men despise him as for more meekness. Nor for ill payment that men should worship him or praise him. He would rather forget both one and the other and only think on Ihu and gain meekness by that way. And that is a much surer way who might come to it. Thus did he. That: David said, \"My eyes are ever open to Ihu for what reason? He shall pluck my feet from the snares of sins. For what he does then, he utterly forsakes himself and casts himself holy to Ihu, and then he is in a secure place for the shield of truth which he holds keeps him so well that he shall not be hurt through any stirring of pride as long as he holds himself within the shield, as the prophet says, \"Truth shall surround you and you shall not fear the nightly fear.\" Psalm xiv. Truth shall encompass you. And that is if you leave all other things and only behold him. For then you shall not fear the night's fear, that is, you shall not fear the spirit of pride whether it comes by night or by day. The next verse says, \"A flying arrow in the day,\" Pride comes by night to assault a soul when it is despised and reproved by other men that it should be. fall in humility and into sorrow. It comes also as an arrow flying on the day when a man is worshipped and praised by all men. Psalm 10. Whether it be for worldly doing or for ghostly that he should have true joy in himself restingly and false gladness in a passing thing. This is a sharp arrow and a perilous one. It flees swiftly. And it strikes softly. But it would kill. But the lover of Ihu who steadfastly beholds him with deep prayers and earnest thinking on him is so enveloped with the sure shield of sincerity that he fears not. For this arrow may not enter into the soul, nor does it hurt: but it glides away and passes forth. And thus is the soul made meek, as I understand, by the working of the Holy Ghost. That is the gift of love. For he opens the eye of the soul to see and love Jesus. And he keeps the soul in that sight restfully and securely. And he kills all the stirrings of pride wonderfully and privately and softly: and the soul knows not. Brings in gently and lovingly the virtue of meekness; all this loves. But not in all his lovers does he give of perfect love.\nLove works wisely and gently within a soul, there he dwells, for he kills mightily anger and envy, and all passions of anger and melancholy in it, and brings in virtues of patience and mildness, meekness, and is beloved by his enemy.\nIt is very hard and a great mastery for a man who stands only in working of his own reason to keep patience, holy rest, and softness in his heart and charity towards his enemy, if they unintentionally harm him and do him wrong, that he not do something in return to them through stirring of anger or melancholy, either in speaking or in working or both.\nAnd yet, though a man be stirred and troubled in himself and made unrestful, let him be so that it not be too passing beyond the bonds of reason. And let him keep his hand and his tongue and be ready to forgive the transgression when mercy is asked;\nyet this man has the. virtue of patience, though it be weak and nakedly, for as much as he desires it and trusts in restraining his unskilful passions, so that he might have it, and is sorry that he does not have it as he should, but to a true lover of Jesus, it is no great mastery to suffer all this. For why love fights for him and kills wonderfully such stirrings of wrath and melancholy. And makes his soul so easy and so peaceable, so enduring and so godly, through the ghostly sight of Jesus with the feeling of his blessed love, that though he be despised and reproved by other men, or takes wrong or harm, shame or vileness, he charges it not: he is not much stirred against him. He will not be angered or stirred against him, for if he were much stirred, he should forebear the comfort that he feels within his soul. But he may more easily forget all the wrong done to him than another man can forgive it, even if mercy were asked for it. And so he would rather forget it for himself. Though it is easiest for him, and love causes this. For love opens the soul's eye to the sight of Jesus, and stabilizes it with the likeness of love felt through that spiritual sight of Jesus. Therefore, it wondrously clings to Jesus. And far removed from sensuality, his will endures much bodily pain. Sometimes they are ready to suffer death with great joy. And with mighty will, as if in Jesus' name, for love of him. Truly, that love and the joy they have in suffering bodily affliction is not from the Holy Ghost. It does not come from the fire that burns in the high water of heaven. But it is feigned by the devil, inflamed by hell. For it is thoroughly mixed with the height of pride and self-presumption, contempt and disdain for them who punish them. They believe that all this is charity, and that they suffer all for the love of God. But they are deceived by the midday demon. A true lover of Jesus, however, who suffers harm to him. A Christian is strengthened through the grace of the Holy Ghost. And is made meek, patient, peaceful, and steadfast. Therefore, whatever wrong or harm it be that he suffers from his brother, he keeps ever meek towards him. He does not despise him, but he prays for him in his heart and has pity and compassion towards him more tenderly than for another who never did him harm. And truly, he loves him more fervently and more earnestly desires the salvation of his soul, because he sees that he shall have so much spiritual profit from the evil deed of that other man, though it be against his will. But this love and this meekness work only the Holy Ghost in him who makes the true lovers of Ihu.\n\nCovetousness is slain in a soul by the working of love: for it makes the soul so covetous of spiritual goods and to heavenly riches so ardently that it sets right nothings by all earthly things. It has no more delight in having a precious stone than a chalk stone. A love has he no more for a hundred pounds of gold than for a pound of lead. It sets all things that perish at one price. He charges one no more than the other in his love. It seems well that all these earthly things which worldly men let such great price and love so dearly should pass away and turn to nothing both the thing itself and the love of it. And therefore he brings it in his thought by time into that plight that it shall be after: and so accounts it as nothing. And when worldly lovers strive and fight and plead for earthly good, who may first have it: the lover of Ihu stirs not with many but keeps himself in peace. And holds himself paid with that which he has and will strive for no more. For him thoughts are that he needs no more of all the riches on earth than a scant bodily sustenance for saving the bodily life, as long as God wills. And therefore he will no more than scantly needs it for the time that he may freely be. discharged from duties concerning the keeping and dispensing of it. He fully devotes his heart and his efforts to seeking Ihu in spiritual cleansing: for only spiritual purity will reveal him. Physical love of father and mother and other worldly desires do not cling to him. It is cut from his heart with the sword of spiritual love that he has no more attachment to them or to anyone else, unless they are charity. And so God's love of the world kills coueting and brings poverty in spirit. It loves not only those who have nothing of worldly goods but also some creatures who are in great worldly state and have dispensed earthly riches. Love kills coueting in some of them so completely that they have no more liking or relish for them than for a straw. Even if they are lost for lack of those who should keep them, they set themselves. For what reason is the heart of God's lover, through the gift of the Holy Ghost, so fully taken with the sight of the love of another thing that is Ihu? And that is so precious and worthy that it will receive no other love steadfastly that is contrary to it? Not only does love this, but it also quells the liking of lechery and all other uncleanliness. It brings the soul into great chastity and tears it into liking. For the soul delights so greatly in the sight of Ihu that it likes to be chaste and it is no great hardship for it to keep chastity. For it is most ease and most rest. And in the same way, the gift of love quells lusts of gluttony and makes the soul sober and temperate. It bears it up so mightily that it may not rest in the liking of food and drink. But it takes food and drink what it can easily come to, not for love of itself, but for the love of God. In this manner, the lover of God sees. The lover of Ihu needs to keep his bodily life with food and drink as long as God allows them to be together. Then this will be the discretion of the lover of Ihu, as I understand, who has feeling and working in love. He should keep his grace whole and least be hindered from working in it through taking bodily sustenance: so he shall. The manner of food that least hinders and least troubles the heart and may keep the body strong, be it flesh, fish, bread, or ale: I believe the soul desires to have it if it may come by it. For all the business of the soul is to think on Ihu with reverent love ever without letting anything else, if it might. And therefore since it must necessarily be hindered and hindered. The less it is hindered and hindered by food or drink or any other thing, the better it is. It would rather use the best food and most in price than take but bread and water if it less hinders the keeping of his heart. He lets him more, for he has no reward to get great reward for the pain of fasting. And he is put thereby from softness in heart: but all his cares are for keeping his heart as steadily as he may in the sight of Ihu and in the feeling of his life. And truly, as I believe, he might with less liking use the best meat that is good in its own kind than another man who works in reason without the special gift of love should use the worst. He should not take meat that through the craft of curiosity is only made for lust. That kind of meat may not agree with him, and on the other hand, if little meat, such as bread and ale, most helps and quiets his heart and keeps it most at peace, it is more pleasing to him for it strengthens him physically only through the gift of love. And yet love, which more kills accidentally and fleshly idleness, makes the soul occupied in goodness and inwardly in beholding of them. By the wonder on them: and so for to. A lover of Ihu is distraught with the vain sight of them. He is eager to withdraw Him from the sight of such things, so that the inner sight is not hindered. For he beholds a ghostly, fairer and more wonderful thing, which he would not forget. It is the same with speaking and hearing. It is a pain to the soul of a lover of Ihu to speak or hear anything that might hinder the freedom of his heart to think of Ihu. Any song or melody or minstrelsy outside that might prevent the thought that it may not freely and restfully pray or think on Him, displeases him. And the more delightful it is to others, the more distasteful it is to him. Likewise, to hear any manner of speaking of other men, except it touches the working of his soul in the love of Ihu: it displeases him greatly. He would rather be in peace and hear nothing. Nor speak at all for that reason. Speaking and teaching the greatest scholar of the earth about the love of Ihu, with all the reasons he can convey through human wisdom. But if he can speak feelingly and stirringly about the love of Ihu, for that is his primary craft, then he would not speak of anything else. He only sees or hears what might help him and lead him to greater knowledge and better feeling of him. Of worldly speech, there is no doubt that he has no taste in speaking or in hearing it, nor in worldly tales or tidings, nor in any such vain jangling that does not concern him. And the same is true of smelling and tasting. The more that thought should be distracted and broken from spiritual rest by the use of either smelling or tasting, or of any of the bodily senses, the less he feels of them. And if he could live in the body without the feeling of any of them, he would never feel them. For they trouble the heart often and take it away from rest. And they cannot be completely avoided. Love of Ihu is something so powerful in a soul that it overcomes and sleeps all that is contrary to it for a time. Thus works love in a soul, opening the ghostly eye to behold Ihu by inspiration of special grace, and making it clean, subtle, and able to the work of contemplation. What this opening of the ghostly eye is, the greatest clue on earth cannot imagine by his wit nor express fully by his tongue. For it cannot be obtained by study nor through human effort alone, but primarily by the grace of the Holy Ghost and with human effort. I fear much to speak further of it, for I think I cannot. I pass my attempt and my lips are unclean. Nevertheless, love asks and love bids, therefore I shall say a little more of it as I hope love teaches. This opening of the ghostly eye is that light and darkness rich enough that I spoke of before. It may be called purity of spirit and ghostly rest: inward stillness and peace of conscience: height of thought and oneness of soul. All these reasons are stated in holy writing by various men. For each of them spoke of it according to his feeling in grace. And though all these be wonderfully departed and the filth of sin: therefore, the mind of it and all unworthy affection of any creature is suddenly washed and wiped away. There is no hindrance between Ihu and the soul but only the bodily life. And then it is in ghostly rest.\n\nWhy all painful doubts and fears and all other tempting ghostly enemies are driven out of the heart, they trouble not nor sink not therein for the time? It is in rest from the noise of worldly busyness and painful tarrying of wicked stirrings. But it is very busy in the free ghostly working of love. And the more it travels so, the more rest he feels.\n\nThis restful travel is very full. It is full of ghostly work. But it is called rest. For grace loosens the heavy yoke of fleshly love from the soul and makes it mighty and free through the gift of ghostly love, to work gladly, softly, and delightfully in all things that grace directs it to work in. And therefore it is called holy rest and most desirable inwardly, from the great clamor of the bestial noises and unclean thoughts. This rest inspires the inspiration of the Holy Ghost in beholding of Ihu. For this reason: His voice is so sweet and so mighty that it puts silence in a soul to yearning for all other speakers; for it is a voice of virtue softly sounded in a clean soul. Of which the prophet says thus: \"The voice of the Lord is in power.\" That is: The voice of our Lord Jesus is in power. This voice is a living word and swift, as the apostle says: \"The word of God is living and effective and sharper than any two-edged sword.\" Word of Ihu is swift and more near than any sword. Through speaking of this word, fleshly love is slain and the soul kept in silence from all wicked stirrings. Of this silence it is said in the Apocalypse: \"Apoc. Factum est silencio in caelo quasi dimidia hora.\" Silence was made in heaven as it were for a half hour. Heaven is a pure soul lifted up from earthly love to heavenly coversation, and so it is in silence. But since silence cannot last continually due to the corruption of the bodily kind, it is likened to the time of half an hour. A full short time the soul thinks that it is in it never so long, and then has it peace in conscience? For why: Grace puts out gnawing pricking and stirring and flying of sins, and brings in peace and accord. And makes Iesus and a soul both one in full accordance of will. There is none upbraiding of sins: neither sharp reproving of. \"defects were made at that time in a soul, for they have kissed and made friends; and all is forgiven that was amiss done. Thus feels the soul then with full meek certainty and great spiritual joy. And it conceives a great boldness of salvation from this accord. For it hears a precious witness in conscience of the Holy Ghost that he is a chosen son for heavenly inheritance. Thus says St. Paul: \"The Holy Spirit bears witness to our spirit that we are children of God.\" When the soul is bound by love of the world, then the beholding, thinking, and using of them is spiritual. For love is spiritual. The soul then has great contempt for loving worldly things. It sets nothing by all the world, for why: all shall pass away and perish. Unto this height of heart while the soul is kept there comes none error nor deception of the faith: for Ihu is\" swiftly in sight of the soul, time and all things are before him. Of this prophet speaks thus: \"Come, man, to a high heart, and God shall be exalted.\" Psalm lxiii. That is: a man who comes to the height of thought shall see that Ihu is exalted above all creatures. And he, in him, is the soul above much disturbance from the fellowship of worldly lovers. Though her body be in the midst among them, they are far departed from fleshly affections of creatures. It charges not, though it never sees man nor speaks with him nor has comfort from him, if it might ever be so in that ghostly feeling. It feels such great homeliness of the blessed presence of our Lord Ihu and such savory taste of him that it can easily forget the fleshly affection and the fleshly mind of all creatures for his love. I do not say that it shall not love or think of other creatures. But I say that it shall think of them in time and see them and love them ghostly and freely. Fleshlessly and painfully as it did before, Oseerii. The prophet speaks thus of this oneness: Ducae aea in solitude. And I shall lead her into oneness, and I shall speak to her heart. That is: The grace of Ihu leads a soul from the noxious company of fleshly desires into oneness of thought. And it makes it forget the likeness of the world and sows in it the sweetness of his inspirational words of love in the chambers of the heart. A soul is only when it loves Ihu and clings to him fully and has lost the savor and comfort of the world. And in order to better keep this oneness, it flees the company of all men if it may. And seeks oneness of body: for much helps to oneness of the soul and to the free working of love. The less it has without of vain clinging or within of vain thinking, the more free it is in ghostly beholding: and so it is in privacy of heart. All without is a soul while it is overlaid and blinded by worldly love. It has come as if. as the way. For every stirring that comes from the flesh or the feed sinks in and goes through it. But then, through grace, it is drawn in to the private chamber into the sight of our Lord Ihu. And there he receives his private counsel: and is wonderfully comforted in the hearing of this. Speaks the prophet thus: \"Secretum meum michi\u00b7 secretum meu michi,\" That is: \"My privacy to me. My privacy to me.\" That is, the lover of Ihu, through inspiration of grace taken up from outward feeling of worldly love and roused into the privacy of ghostly love, yields himself to him, saying thus: \"My privacy to me: That is, My Lord Ihu, thy privacy is shown to me and privately hid from others, lest it lightly be asked what it is. And that our Lord Iesus commands his lover, saying: \"Dabo sibi manna ab,\" This tasting of this manna is a lofty feeling of grace had through opening of the ghostly eye. And this grace is not another grace that a chosen soul feels in the beginning of his conversion: but it is the grace of consolation. The same grace unites the soul and oneself, but it feels and appears differently to a soul. For grace grows with the soul, and the soul grows with grace. The purer the soul, the farther it is from the love of the world, the more powerful is the grace: more inward and more spiritual its showing in the presence of our Lord Ihu. The same grace that tears them first from sin and makes them begin and profit through gifts of virtue and the exercise of good works also perfects them. This grace is called a lofty feeling of grace, for he who has it feels it well and knows it well through experience. It is wonderfully alive to him, making the soul whole and feeling no painful disease of the body, though it may be weak and sickly. For then the body is mightiest and most restful, and the soul also: without this grace, the soul cannot live but in pain. For it thinks it could ever keep it and nothing should take it away. However, this is not the case. \"Although the feeling passes away quickly, but nevertheless, the relief remains and keeps the soul in sadness, making it desire the coming again. This is also the waking sleep of the spouse; of which holy write says, 'I sleep and my heart keeps watch.' That is, Cant. v: 'I sleep, yet my heart wakes.' I sleep spiritually when, through grace, the love of the world is slain in me and the fleshly desires are dead: so much so that I feel him not. I am not held by them: my heart is made free. Then it wakes, for it is sharp and ready to love Ihu and see him. The more I sleep from outward things, the more awake I am in knowing of Ihu and inward things. I cannot wake to Ihu but if I sleep to the world. Therefore, the grace of the Holy Ghost spurring the fleshly eye draws the soul away from worldly vanity, and opening the ghostly eye wakes into the sight of God's majesty, holding back the cloud of his glory.\" Precious manhood, according to the gospel, the apostles, when they were with our Lord Ihu_ in his transfiguration, first slept. And in their sleep, they beheld his majesty. Waking, they saw his majesty and spiritual things.\n\nBy the sleep of the apostles is understood the diminishing of worldly love through the inspiration of the Holy Ghost. Through this sleep, the soul is brought to rest from the noise of fleshly lust. And through walking, it is raised up into the sight of Ihu_ and spiritual things. The more the eyes are separated in this manner from the appetite of earthly things, the sharper is the inner sight in beholding of heavenly fairness. This sleeping and this waking love works through the light of grace in the soul of the lover of our Lord Ihesu.\n\nShow me then a soul that, through the inspiration of grace, has opening of the spiritual sight into beholding of Ihu_ who has departed and been drawn out from the love of the world so far that it has purity and poverty of spirit. The soul is in pain and sorrow: for it is blind and wretched, and can do no good. It is weak and powerless, entangled with the body and with all bodily senses. It longs and desires after the grace of Ihu, yet it may not find it. For holy writ says, \"After his face is hidden from us, no one can behold him.\" That is, when our Lord Ihu hides his face, there is none that may see him. The soul may not see him, for he is light, and when he reveals himself, the soul cannot see him for its darkness. His hiding is but a subtle testing of the soul. His revealing is a wonderful, merciful goodness in comfort to the soul. Have no wonder if the feeling of grace is withdrawn from one who loves Ihu sometimes. For holy writ says the same of the bride who feels thus: \"I sought him, but I did not find him; I called to him, but he did not answer me.\" (Cant. 3) When I fell down. To my fault then withdraws grace, for my falling is its cause, not his flight. But then I feel the pain of my wretchedness in his absence. And therefore I sought him with great desire of heart: and he gave me no comforting answer. And then I cried with all my soul: Cant. 6 Revere, dear one, return to me; turn again, thou whom I love. Yet it seemed as if he heard me not. The painful feeling of myself and the assaulting of fleshly loves and fears in this time, and the lacking of my ghostly strength, is a continual crying of my soul to Ihu. And yet our Lord makes strange and comes not cry out, I never so fast. For he is sure of his lover who will not turn again to worldly love, fully he may not savor it. And therefore he abides longer, but at last, when he will, he comes again full of grace and truth. And visits the soul that languishes in desire by signs of love to his presence. And touches it and anoints it softly with the oil of gladness, and makes it whole. Suddenly all pain: and then the soul cries to Ihu in ghostly voices with a glad heart, thus: Oil is thy name, Oyle shedde is thy name. Thy name is Ihesu: Cant. i. That is hele. Then, as long as I feel my soul sore and sick for sin punished with the heavy burden of my body, sorrowing and dreading for perils and wretchednesses of this life, so long, Lord Ihesu, thy name is oyle spared not to me. But when I feel my soul suddenly touched with the light of thy grace, healed and softened from all the filth of sin, and comforted in love and in light with ghostly strength and inexpressible joy, then may I say with lusty loving and ghostly might to thee: Oil is thy name, Ihu, to me. For by the effect of thy gracious presence, I feel well of thy name, the true expounding that thou art Ihesu, healer. For only thy gracious presence helps me from sorrow and from sin. Blessed is that soul that is ever fed in feeling of love in his presence, or is borne up by desire to him in his. A wise lover is he who sadly and reverently has him in his presence, and beholds him lovingly without dissolute lightness. And gently and easily brings him in his absence without venom or perfection. And the more stability there is in grace, the more the lover is the soul and more like him in whom there is no changeability, as the apostles say. And it is seemly that the spouse be like to the spouse of Ihu in manners and virtues, in perfect accord with him in the stability of perfect love. But this falls seldom here but in the special spouse. For he who perceives no changeability in the feeling of his grace but only whole and stable, unbroken and unharmed as he thinks, is either perfect or blind. He is perfect who is sequestered from all fleshly affections and the coming of all creatures; and all means are broken away from corruption and sin between Ihu and his soul, fully united to him with the softness of love. But this is only grace above human kind. He is completely blind who feigns himself in grace without the ghostly feeling of God's inspiration; and sets himself in a manner as if he were always in the sensation and working of special grace, claiming that all he does and speaks is grace, holding himself unchangeable in regard to special grace. If there be any such, I hope there are none. But then you might say that we should live only in truth, and not covet spiritual feelings nor reward them if they come. For the apostle says, \"Justice comes from faith,\" that is, the righteous man lives in truth. To this I say that bodily feelings, however comfortable they may be, we should not covet nor reward much if they come. But spiritual feelings, such as I speak of, if they come in the manner I have said before, we should always desire: Heb. x. which is the sleeplessness of all worldly love, opening of the spiritual eye, purity of spirit, and peace. conscience: and all other before mentioned, we should covet to feel ever the living Inspiration of grace made by the ghostly presence of Jesus in our soul, if that we might. And for to have him in our sight with reverence. And ever feel the sweetness of his love by a wonderful homelyness of his presence. This should be our life and our feeling in grace after the measure of his gift, to some more and to some less. For his presence is felt in various ways as he wills. And in this we should live and work that which is fitting for us to work. For without this we shall not come to live. For just as the soul is the life of the body, so is Jesus the life of the soul by his gracious presence. Nevertheless, this feeling, however much it may be, is yet but truth as in reward of that it shall be of himself, Jesus, in the bliss of heaven. Look, this feeling we should desire. For every reasonable soul ought to covet with all its might drawing near to and oneing with him. Through feeling of his gracious unseen presence, the experience of which is better known than any writing. For it is the life and the love: the might and the light, the joy and the rest of a troubled soul. And he who truly feels it cannot forget it without pain, cannot desire it less, for it is so good in itself and so comforting. What is more comforting to a soul here than to be drawn out through grace from the mire of worldly cares and the filth of desires, and from the vain affection of all creatures, into rest and softness of ghostly love, privately perceiving the gracious presence of Ihu. Truly nothing else thinks me, No thing may make the soul of a lover full of mirth but the gracious presence of Ihu, as he can show himself to a pure soul. He is never heavy nor sorrowful but when he is with himself in fleshly form. He is never fully glad nor merry but when he is out of himself as he is in his divine essence. I was with Ihu_ in his ghostly state, yet it is not full joy for him. For there always hangs a heavy load of bodily corruption on his soul, bringing it down and greatly hindering the ghostly gladness. And this must be while it is here in this life. But nevertheless, for I speak of the changeability of grace, lest you mistake it, I mean not of the common grace that is had and felt in truth and good will to God without which no man may be saved: for it is in the least choice of the soul that lives. I mean of special grace felt by Inspiration of the Holy Ghost in the manner as it is before said. The coming grace that is charity lasts whole, whatever a man does aside as his will and his intention are true to God without which having and lasting that he would not sin mortally. Nor is the deed he willfully does mortal sin. For this grace is not lost but for mortal sin. And then it is mortal sin when his conscience. wittnesseth with a vow that it is deadly sin. And yet nevertheless he does it, or else his conscience is so blinded that he holds it no deadly sin, all though he does the deed willfully, which is forbidden by God and the holy church as deadly sin.\n\nSpecific grace is felt through the invisible presence of Ihu that makes a soul a perfect lover, lasts not ever like a hole in the health of feeling. but comes and goes as I have said before.\n\nThus our Lord says, \"Speak, for I am with you and hear your voice and know not where I come from or whither I go.\" The Holy Ghost breathes where He wills and thou hearest His voice but thou knowest not when He comes nor whether He goes.\n\nHe comes privately sometimes when thou art least aware of Him: but thou shalt well know Him or thou wilt.\n\nFor wonderfully He stirs and mightily tears thy heart into beholding of His goodness. And does thine heart melt delightfully as wax against the fire into softness of His love. And this is the voice that He sows.\n\nBut then He goes or thou. I have cleaned the text as follows:\n\nThe soul writes it, for he withdraws himself somewhat / nothing at all: but from excess into sobriety. The beauty passes, but the substance and effect of grace dwells still / And that is as long as the soul of a lover keeps him clean: and falls not willfully to recklessness or dissolution is fleshly nature nor to outward vanity. As sometimes it does, though it has no delight therein for the freedom of itself / Of this chastity in grace I speak now /\n\nThe soul of a man while it is not touched with particular grace is blunt and boisterous to ghostly work and can nothing thereon / It may not of itself / It is both old and dry. unsteady and unruly in itself / But then comes the light of grace\u00b7 and through touching makes it sharp and subtle, ready and able to ghostly work: and yields it a great freedom and an entire readiness in will to be buxom to all the stirrings of grace, ready to work after that grace directs the soul / For by opening of the ghostly eye it is applied fully to grace, ready to. The soul prays then in the most special way with the most comfort, I hope, it is the Lord's Prayer or else psalms and hymns and other church service for the literate. The soul prays then not in manner as it did before in common manner by highnes of voice or by reverent speaking out. But in full great styles of voice and softness of heart. For why, his mind is not troubled nor delayed with outward things but gathered together in itself. And the soul is set as it were in a ghostly presence of Ihu, and therefore every word and every syllable is spoken sweetly, delightfully with full accord of mouth and heart. For why, the soul is turned then all into fire of love. And therefore every word that it privately prays is like a spark springing out of a burning fire, it chafes all the powers of the soul and tears him into love. and lights them so. The soul takes pleasure in praying and doing nothing else. The more it prays, the better it becomes. Grace helps the soul and makes everything light and easy. It is right for the soul to pray and sing the praises of God with spiritual joy in heavenly delight. This spiritual work is food for the soul, and this prayer is of great virtue. It vanquishes and brings to nothing all temptations of the devil, subtle and apparent. It quiets the mind and the desire for the world and fleshly sins. It lifts up the body and soul from the painful longing of the wretchedness of this life. It keeps the soul in the feeling of grace and working of love, and nourishes it ever anew, like hot and fresh sticks kindling a fire. It puts away all earthly cares and holds the heart in might and in spiritual joy. Of this prayer David speaks thus: \"Direct my prayer, Lord, as incense in your sight.\" That is: \"May my prayer, Lord, be accepted by you as incense in your presence.\" For right as incense that is cast in the fire makes sweet smell by the reek rising up to the air, so a psalm savory and softly sung from a burning heart raises a sweet smell to the face of our Lord Ihu: and to all the court of heaven. There dare no flesh rest upon the pot's brick boiling on the fire. Right so may there no fleshly delight rest upon a clean soul that is heated and warmed all in the fire of love boiling and blowing psalms and lovings to Ihesu. This prayer is ever heard by Ihesu. It yields grace to Ihesu. And receives grace again. It makes a soul homely and fellowly with Ihesu and with all the angels of heaven. Use it who may. The work is good and gracious in itself. And though it be not all fully contemplative in itself nor the working of love by itself, yet it is a part of contemplation. For why: It may not be done on this manner wise but in plentitude of grace through opening of the ghostly eye. And therefore a soul. This prayer, filled with the richness of devotion, is received by angels and presented to the face of Jesus. The prayer of other men, engaged in active works, is made of two words. They often form one word in their hearts through thinking of worldly sins, and in their mouths utter another word from the psalm sung or spoken. Yet, if their intent is true, their prayer is good and mindful, though it may lack savor and sweetness. But the manner of contemplative prayer is made of but one word. For as it is formed in the heart so holy, it sows in the mouth as if it were nothing but one thing forming and sowing. And truly, it is no more. For the soul, through grace, is made whole within itself, so far removed from the fleshly nature that it is master of the body, and then the body is nothing else but an instrument and a tool. The soul's trumpet in which the soul blows sweet notes of ghostly love. Therefore, I ask you, if you can come to this and hold it, not daring to run about here and there: and ask questions of every spiritual master about what you should do, how you shall love God, and how you shall serve God, and speak of spiritual matters that pass your understanding, as some do. That manner of doing is not entirely profitable unless more need makes it so. You might come afterward to this restful feeling of spiritual prayer, and it shall teach you wisdom sufficiently without feigning or fantasy. Keep it for you if you have it and do not leave it: but if grace comes another way and will remove it from you for a time and make you work in another manner, then you may leave it for a time and return to it again. And he who has this grace in prayer asks not on what he shall set the point of his thought in his prayer. Whether upon the words that he says. For or in God or the name of Ihu_, does it grant him sufficient grace for feeling? Why, the soul is turned towards the eye and intently beholds the face of Ihu_. It is made certain that it is Ihu_ that it feels and sees - not Ihu_ as he is in himself in his fullness of blessed godhead, but Ihu_ as he reveals himself to a pure soul held in the body, according to its purity. For know well that every feeling of grace is Ihu_, and may be called Ihu_. And according to the degree that the grace is more or less felt, the soul experiences Ihu_ more or less. Is the first feeling of special grace in a beginner, called the grace of compunction and contrition for sin, truly Ihu_? For he brings about contrition in a soul by his presence. But Ihu_ is then fiercely and roughly felt, far removed from his ghostly subtlety: for the soul, on account of its uncleanness, can no better and may not better than then. Nevertheless, if the soul profits and increases in virtues afterwards. In clothes the same Ihu\\_ and none other is seen and felt of the same soul, when touched by grace. But truly it is the most thing that Ihu\\_ loves in a soul, that it might be made godly and ghostly in sight and in love, like Him in grace, to the extent that it is by kind. For that shall be the end of all lovers. Then mayst thou be certain that whatever time thou feltest thy soul stirred by grace in that manner, as before said, by the opening of thy ghostly eye, thou seest and feels Ihu\\_. Hold Him fast while thou mayst and keep Him in grace; let Him not lightly depart from thee. Look after none other Ihu\\_ but that same, feeling the selfsame grace more godly. And fear not that Ihu\\_ thou feelest is not Ihu\\_ as He is in His full godhead, lest therefore thou shouldst be deceived if thou leanest to thy feeling. But trust thou well if thou art a lover of Ihu\\_: thy feeling is true, and Ihu\\_ is truly felt. And through his grace, you may see him here; therefore, lend yourself fully to your feeling, and understand that he has greatly come to you. But perchance you beg for love to work or God to work in me, my stirring in this writing. Then, the soul of a lover feels Ihu in prayer in the manner before said. And he thinks it would never feel otherwise.\n\nHowever, it sometimes happens that grace puts silence to vocal praying and stirs the soul to see and feel Ihu in another manner. The first way to see Ihu in holy writ is that Ihu, who is all truthfulness, is hidden and veiled within it. For why? Truthfulness will not reveal itself to enemies but to friends who love and desire it with a meek heart. For truthfulness and meekness are true sisters, firmly bound together in love and charity. Therefore, there is no lying or deceit between them. Meekness presumes truthfulness and nothing of itself. \"soothfastness comes with meekness in men: and they agree well, except that a lover's soul is made meek through inspiration of grace by opening of the ghostly eye, and sees that it is nothing of itself, but only hangs in the mercy and goodness of Ihu by his lastingly born up by favor and help of him alone, and truly desires his presence therefore sees it, Iesus. For it sees soothfastness of holy writ wonderfully shown and opened above study and human reason of man's kindly wit. And that may be called the feeling and perception of Iesus. For Iesus is full of wisdom. And by a little ding of his wisdom into a clean soul, he makes the soul wise enough to understand all holy writ. Not all at once in special beholding, but through that grace the soul receives a new ability and a gracious habit to understand it specifically when it comes to mind. This opening and this clarity of wit is made by the ghostly presence of Iesus. For just as the gospel says\" The disciples going to Emaus, burning with desire and speaking of our Lord Ihu: Our Lord appeared to them immediately, presenting himself as a pilgrim, and taught them prophecies about himself. And as the gospel says, He opened their understanding, enabling them to comprehend the Scriptures. In the same way, the ghostly presence of Ijesus opens the understanding of his lover, kindling in desire for him, and brings to mind the words and sentences of holy writing unexpectedly and unwillingly. And they understand them readily, no matter how hard or remote from human understanding. If the matter permits, by the literal, lightest and most plain kind, the body is comforted. By the moral teaching of holy writing, the soul is informed. Vices and virtues wisely distinguish one from the other by mystery. It is enlightened to see the works of Jesus in the holy church. Readily apply the words of holy writ to our heads and to the church, which is his mystical body. The fourth is heavenly, desiring only the working of love. And this is when all sincerity in holy writ is applied to love. And for this reason, I call it heavenly. The lover of Ihu is his friend. Not because he has deserved it, but because Ihu, in his merciful goodness, makes him his friend by true accord. And it savors wonderfully when it is well chewed by godly understanding. For why? The spirit of life is hidden there, quickening all the powers of the soul and filling them with the sweetness of heavenly savor and ghostly delight. But truly, he needs to have white teeth and sharp and well picked, so that he should bite of this ghostly bread. Fleshly lovers and heirs cannot. The inner flower of it: their teeth are bloody and full of filth. Therefore they are fasting from feeling of this bread. By teeth are understood the inward wits of the soul. The which in fleshly lovers and heretics are bloody full of sin and worldly vanities. They would and they cannot come by curiosity of her kindly wit to the true fastness in knowing of holy writ. For her wit is corrupted by original sin and actual also. And it is not yet healed through grace. And therefore they do but gnaw upon the bar with their teeth, they never so much of it. The inner savour within they feel not of. They are not meek, they are not clean for to see it, they are not friends to Jesus. And therefore he shows them not his counsel. The subtlety of holy writ is closed and sealed with a signet of Ihu's finger: that is the Holy Ghost. And therefore without his love and his leave no man may come in. He has only the key of understanding in his keeping as holy writ says. And he is the key. He lets in whom he will by inspiration of his grace, and does not break the seal. This is what Ihu does to his lovers, not to all alike, but to those specially inspired to seek sincerity in holy writing with great devotion in praying and much application in studying. These may come to find what our Lord Ihu will reveal. See now then how grace opens the ghostly eye and clears the soul's wit above the veil of corrupt kind. It gives the soul a new ability, whether it will read holy writing or hear or think it truly and savory the sincerity of it in the manner before said. And it readily tears apart all reasons and words that are bodily said into spiritual understanding. And that is no great marvel, for the same spirit explains it and declares it in a clear soul in the comfort of him who first made it. And this grace may be and is as well in rude as in learned men, before others. Substance and the true feeling of swiftness and the ghostly savor of it in general, although they may not see many reasons in particular: for that is not necessary. And when the soul is thus enabled and enlightened through grace, it desires to be alone for some time, free from the letting or commonage of all creatures, to freely examine its instrument, which I call its reason, in beholding of swiftness, contained in holy writ. Then, words and reasons and sentences sufficient to occupy him in full order and full sadness fall to mind. And what comfort and ghostly delight, savor and sweetness a soul may feel then in its ghostly work through various illuminations: Inward perceptions, precious knowledges, and sudden touchings of the Holy Ghost by experiment, the soul may know and else not. I hope that he shall not err so much that his teeth, which are his inward wits, will be kept white and clean from ghostly pride and from curiosity of the natural wit. Affections may be seen through the light of grace. His might is seen in the making of all creatures from nothing. His wisdom in the ordering of them: His goodness in saving them, His mercy in forgiveness of sins. His holiness in the giving of grace: His righteousness in the harsh punishing of sin. His softness in true rewarding of good works. And all this is expressed in holy writ. And this sees a soul in holy writ with all other accidents that have befallen it. And know well that such gracious knowledges in holy writ or in other writing made through grace are nothing else but sweet letters sent and made between a loving soul and Ihu (Ihue). Or else, if I speak more truly, between Ihu, the true lover, and the souls loved by him. He has great tender love for all his chosen children who are here enclosed in the clay of this bodily life. And therefore, though he be absent from them, high hidden above in the bosom of the Father, filled with delights of the blessed godhead, yet notwithstanding he thinks of them and sees them full. Through his gracious ghostly presence and comforts them by his letters of holy write. He drives out of their hearts heaviness and weariness: doubts and fears. And makes them glad and merry in him truly, trusting in all his admonishings and meekly fulfilling his will. St. Paul says thus: \"Quecumque scripta sunt ad nostra doctrina, scripta sunt ut per consolacione scripturarum spe habeamus.\" (Romans 15: All that is written for our instruction is written that by the comfort of writing we might have hope of salvation.) And this is another work of contemplation, to see Ihu in scriptures after opening of the ghostly eye. The clearer the sight is in beholding, the more comforted is the affection in the tasting of a man's soul in eternal life. And the end of that other is but vanity and a passing delight: but if they are turned through grace to this end.\n\nWhere so ever the soul suddenly lays aside all that is there. Praying, speaking, reading, or thinking. in the manner before said, and fully hearing and perceiving in rest and in love the sweet voice of this ghostly steed. It seems raised from the mind of all earthly things. And then it shows Ihu in this peace himself as a loving master and sometimes as a reverent father, and sometimes as a loving response. It keeps a soul in a wonderful reverence and in a loving beholding of him whom the soul likes well. And never so well as then. For it feels such great sweetness and such great rest in Ihu and so much favor of his goodness that it would always be so and never do otherwise. It thinks it touches Ihu and through the unspeakable touching it is made whole and stable in itself, reverently beholding only Ihu \u2013 as if there were no other thing but Ihu or another. Born up only by the savour and the wonderful goodness of him, it is that thing which he feels and sees. And this feeling is often without special beholding of The soul departs greatly from love or liking of the world through various illuminations I call the speakings of Ihu and the sight of the spiritual. Ihu makes all his actions not so sudden that it may become true spousal union. He has such gracious speech in the manner of a lover to a chosen soul. He shows his precious jewels, gives much and bequeaths more, and shows courteous dalliance. He often visits with much grace and spiritual comfort, as I previously said, but I cannot fully tell who does this in particular. Nevertheless, I will say something after this grace has taken hold. The drawing. A soul is first perfected in love through the showing of spiritual things to a pure soul when the spiritual eye is opened. It is not a matter of resting there and ending there, but of seeking and loving only that which is highest of all, without any regard for anything else but himself. But what are these spiritual things? I speak often of spiritual things. I answer and say that spiritual things can be understood in the truest sense from holy writ. And although there may be other spiritual things as well, which are shown to the soul through the light of grace, I shall rise and go about the city. By this city is understood the universe of all creatures, ordered and ruled under God by laws of nature and reason. I go about this city. When I behold the kinds and causes of bodily creatures, the gifts of grace and the bliss of ghostly creatures, and in all this I seek him whom my soul loves. It is fair looking with the inner eye upon Ihu in bodily creatures, to see his might, his wisdom, and his goodness in the ordering of their kind. But it is much fairer looking upon Ihu in ghostly creatures. First, in reasonable souls, the chosen and the repented, to see the merciful calling of him to the chosen. How he tears them from sin by the light of his grace. How he helps them, teaches them, chastises them, comforts them. He righteous one, he cleanses them, he feeds them. How he makes them burning in love and in light by the abundance of his grace. And thus does he not to one soul only but to all his chosen, according to the measure of his grace. Also of all the repented, how rightfully he forsakes them and leaves them in their sins, doing them no wrong. How he rewards them in this world suffering them to have the fulfilling of their will, and after punishing them eternally. Lo this. This is a little beholding of the holy church while it is traveling in this life to see how black and how foul it seems in souls that are reproved: how fair and how lovely it is in chosen souls. And all this ghostly sight is nothing else but the sight of Ihu. Not in Himself but in His merciful, precious works and in His righteous judgments every day shown and remembered and renewed to reasonable souls. Also, over this, to see with the ghostly eye the pains of the reproved and the joy and the bliss of chosen souls, it is very comforting. For sincerity cannot be seen in a clean soul without great delight and wonderful softness of blessed burning love. Also, the sight of angels' kind: first of the damned and afterward of the blessed. It is a full fair contemplation of the fiend in a clean soul when grace brings the fiend to the sight of the soul as a clumsy captive bound with the might of Ihu that he may not dare. Then the soul beholds him not bodily but ghostly sight his kind and his malice. torneth him down and spoils him, rendering him to nothing: scorns him and disdains him, setting nothing by his malice / Thus bids holy write when it says, \"Turn the wicked: that is, turn the wicked one upside down and he shall be as nothing / Much wonder has the soul that the wicked one has so much malice and so little might / There is no creature so unpowerful as he is: and therefore it is a great cowardice that men fear him so much / He can do nothing without leave of our Lord Ihu. Not as much as enters a swine, as the gospel says. And then, if our Lord Ihu gives them leave to stay, it is fitting and mercifully done that our Lord Ihu does. And therefore welcome is our Lord Ihu by himself and by all his messengers / The soul fears no more than the blowing of the wicked one than the stirring of a mouse / Wonder is the foe if he dares to say no. But his mouth is stopped by his own malice. his hands are bound as one worthy of being damned and hanged in hell, and then the soul accuses him and rightfully condemns him after he has deserved. For the same reason, Poul meant this. Freys nescitis, quod anglos iudicabimus. Brothers, do you not know well that we shall judge angels. Those are wicked spirits through malice who are made good angels by nature. As he says yes. This judgment will be done afterward by our Lord Ihu openly in truth. Shame and shame is the food greatly in himself. He would gladly flee away, but for the might of your highest power he cannot; it grieves him more than all the fire of hell. Mekely the soul falls to Ihu then with heartfelt loving, for he so greatly saves a simple soul from all malice of such a fierce enemy by his great mercy.\n\nAnd then, by the self light may the soul see ghostly the father's sovereignty, the distinctions of persons, how they live all in order. The light of truth endures, and they burn ceaselessly in love of the holy ghost, according to the worthiness of their orders. They see, love, and pray to Ihu in blessed rest without ceasing. There is no sight of the body, no figure in imagination in this manner of working, but all ghostly and of ghostly creatures. Then begins the soul to have great acquaintance with the blessed spirits and a great fellowship. They are full tender and full busy about such a soul to help it. They are masters to teach it. And through her ghostly presence and touching of her light, they drive out fantasies from the soul and illumine it graciously. They comfort the soul by sweet words suddenly spoken in a pure heart. And if any disease falls spiritually, they serve the soul and minister to it all that it needs. Thus St. Paul said, \"None is a true administrator who is not sent by the Lord as his stewards for those who inherit salvation.\" Heb. do you not know well that holy spirits are ministers sent by Ihu for those who believe in him. The heritage of health. These are chosen souls: as one says, for wisdom you well understand all this ghostly working of words and reasons, brought about by the ministry of angels when the light of grace abundantly shines in a pure soul. It cannot be told by tongue the feelings, the lightnings, the graces, and the comforts in particular that pure souls perceive through the favorable secrecy of blessed angels. The soul is well at ease with them to behold how they do that which it would tend to nothing else. But then, with the help of the angel, the soul sees more, knowing it rises above all this in a pure soul. It is to behold the blessed kind of Ihu. First, of his glorious manhood, how it is the only unity in substance and distinction of persons, which the same and these holy doctors also declare. Great love fills the soul in its rising of knowing and it may touch our Lord sooner through this universal love of all creatures. \"man before said, and of our Lord Ihu making which he will make his true spouse, he shows preciously and offers a rich soul with full honesty. She need not be ashamed with the company of her fellows to appear afterwards to the face of Ijesu her spouse. This lovely daily interchange of precious speech is an hidden word. Job iii. of this holy writing says, \"Furthermore, a whisper came to me from the shadow, and the veins of his hiding places have reached my ears.\" Truly, to me is an hidden word, and the veins of his revelations have reached my ears. The Inspiration of Ihu is an hidden word. For it is secretly hidden from all lovers of the world and revealed to his lovers, through which a pure soul perceives readily the veins of his revelations, which are specifically showing signs of his sincerity. For every gracious knowing of sincerity felt inwardly with spiritual delight is a precious thing, and one should wisely perceive it is the voice of Ihu. Why then should we start from there over bushes and brambles?\" of all are his priories: this is the face of Ihu. These are you, the ghostly soul, for a soul's sustenance.\nThus concludes this present book, which reveals many notable doctrines in contemplation. These, it seems to me, are most expedient for those who set their felicity in occupying themselves specifically for their soul's health.", "creation_year": 1494, "creation_year_earliest": 1494, "creation_year_latest": 1494, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The following text has been cleaned:\n\nThe Catholic kings and princes, in the conservation and maintenance of their status, and in preservation from military problems and discord, were granted full authority by the Roman pontiff, whom they obediently approved of anew. He also wished for them to remain uncorrupted in order to be stronger aids to his community. For a long time, letters of such tenor had emerged from Pope Innocent VIII, our predecessor.\n\nInnocentius, servant of the servants of God, Roman Pontiff, in whom the fullness of power has been established among various cares, should continue to attend to these matters and negotiations with diligence, as is his pastoral duty, in order to preserve peace and quiet for the Catholic princes, lords, and subjects. sue vigilantie studium roots out thoroughly, as personae in xp\u0304o filij of Henry VI, king of England, the illustrious and beloved Elizabeth, daughter of Edward IV, formerly king of England, once stated. Lately, in this matter, among the Carissimi, regarding the disputes concerning the realm that existed between them and their predecessors of Lancaster. Henry and the esteemed houses and families of this realm, from which Elizabeth derived her origin, were desirous in this realm to rectify the grave scandals that had arisen in past times. However, due to the fourth and fourth degrees of consanguinity and perhaps affinity, they were unable to fulfill this desire in her on account of the dispensation. super noob obtained. We, desiring to maintain tranquility and peace & quiet in the said Kingdom, as is fitting and common for us, sons, fathers, and pastors, consider it our duty and obligation to prevent discord that has long existed among the descendants of the said Kingdom from causing further damage. This also applies to future dissensions, and to ensure peace and quiet for perpetual times, we must avoid the shedding of Christian blood, as Henry the king and Elizabeth do, due to the impediments of such consanguinity and perhaps affinity, from contracting marriage with each other. Once the marriage contract is made, they should be able to remain freely and legally. We, graciously, can receive other children from this marriage as legitimate offspring by announcing it. However, as Henry the king has spoken, we receive no objection from him in any way, by right of war or notorious and undeniable title of proximity to succession. etiam omnes proceres Magnatum Nobilium totiusque eiusdem Regni Anglie, per electionem et voto, acknowledging the decree, statute, and ordinance of England, enacted and publicly celebrated in this Parliament convened for this purpose, confirm the right of this realm of England to Henry the Sixth, King of England and his heirs to be born from his body, indisputably and by right. Furthermore, it was declared by the said Elizabeth, the immortal memory of the king Edward's firstborn and true heir, that it was fitting and necessary for us to make the following dispensation: to put an end to the ancient and perpetual strife and dissensions between the illustrious houses of Lancaster and York, and to abolish them altogether, in order to establish and maintain peace perpetually in this realm, in accordance with the special and primary requirement of the said three statutes of this realm. super impediments predicted, he obtained. We, who are one with the venerable friars of the holy Roman church, the cardinals, considering the matters mentioned above with paternal charity, did not solve the impediments to this marriage between Henry, the king, and Elizabeth, the princess, as stated, but also for the purpose of receiving a child to succeed them, we performed the necessary dispensations. However, in these dispensations, we contain nothing more than what is necessary for Henry, the king, or Elizabeth, or anyone else, by our own motion, nor do we grant this dispensation against the will of Henry, the king, or Elizabeth, or anyone else, nor do we grant any other dispensation that is contrary to this one, or that is applied by the seat of appeals or the penitentiary, or by legates or nuncios, without their consent. sed quis habenti bus forsan obtentem tempore quodam contratu quibusque lararum nrarum et aliarum dispensationum tenores presentes ac si de verbo ad verbum insererentur habere volumus pro expressis legitimis liberorum successionem et etiam declarationem, pronuntationem, & decrerum Parliamenti supra titulo ipius Henrici regis quo super successione liberorum ac heredorum suorum necno alia et singula permissa auctoritate applicemus presenti tenore confirmamus et approbamus et robur perpetue et inviolabilis vere firmatis obtinere eadem auctoritate pronuntiamus decernimus atque declaramus suppleosque oes et singulos defectus tam iuris quam facti siquidem intervenerint in eis aut aliquo permissoribus monemus et requirimus motu scientia et auctoritate predictois oes et singulos dicti Regni Incolas et eiusdem Henrici regis subditos cuicumque gradus statuos seu conditiones existunt. siquidem Ducali and those of greater dignity should be preferred to them, and to each district, by granting immunities, prohibiting them and any of them from causing new tumults in this realm, either in their own person or through others, on account of any such pretext or other cause, under pain of dispensation, declaration, and decree, and not obstructing peace and the tranquility of this realm in any way, nor presuming to do so under the pretext of any exemptions or greater anathema penalty. Neither they nor those who have excited or cause new tumults, nor peace and the tranquility of the realm be disturbed or disturbed after this, nor that seat specifically and specifically committed to them in the mortal article, nor can they obtain the benefit of absolution and if it should happen that God forbids, Elizabeth, the progeny of the said Henry, king, has not been received or has been received but has not survived to succeed. iphm Rege eo casu problem ex ipho regis Henrico et alia quae eis legitima uxore ab eo supersedere in omni iure hereditario Regni huiusmodi iuxta antedictum iphis Parliamenti decreto & huismodi ramis illis approbatione & confirmatione super hismodi decreto et alios pvl' alios excitare aut excitari facere vel procureare psumat sub prefatis cesaris et penas quas oes et singuli novos tumultus ut prefertur ex quacque causa in contrariu excitares aut excitari facientes eo ipso incurrant et a quibus ab alia quae sede pdicta et cui sedes ipa id specialiter commiserit absolvi nequeant praeterquam in mortis articulo constituti pari motu scientia & auctoritate prohibemus & quosque principes externos quae dicti Regni Incolas stantes opem et succursum eidem Henrico regi et eius descendentibus in eodem regno successoribus Anglie regibus contra eos rebelles aut aliqua contra permissis quovis pacto moliteis eisdem We bless and grant full pardon and remission to those who, in such a just cause, may happen to die, and we extend this indulgence and remission to all bishops, abbots of monasteries, metropolitans, cathedrals, colleges, deans, archdeacons, canons, parochial rectors, and rectors or perpetual vicars, priorities and guardians, and all other ecclesiastical persons, exempt or not, by the same authority and knowledge, that they may enter churches for Mass and the higher ranks and excommunications may not impose penalties on them below, unless they have not incurred them themselves. We command that each and every one of them, as part of those who are subject to the aforementioned Henry the King and his heirs and successors, shall be obedient to these provisions. such disorders and new disturbances in their churches and other public places, during Masses and other divine offices, should be publicly announced and denounced, and those who incurred such sentences and censures should be avoided and shunned by others. And legitimate processes for enforcing such censures and penalties should be repeated for repeated offenses. Those who contradict or rebel should be dealt with ecclesiastically and through other legal means, if necessary, with the aid of secular authority. Notwithstanding any constitutions or ordinances granted to us or the See preeminent, these privileges and applications shall apply in full force and effect, provided that they are expressed in clear terms and that care is taken to ensure that they cover all relevant matters. illis no longer understood being derogated unless it happened in specific places and in express manner, and only towards those expressly and inserted contrary to the specifically and explicitly granted permissions. Or if it concerned the Bishops, Abbots, Deans, Archdeacons, Canons, Rector, Vicars perpetual Priors, Guardians, and other ecclesiastical persons, and Duces and others, publicly or privately, regarding the said seat, they could not be prohibited or expelled by the aforementioned appeals not making full and express effect. And concerning the verb to verb of this kind of indulgence and any other matter concerning the indulgence of the said seat, whether general or special, its tenor being presently unspecified or entirely uninserted, its effect could not be impeded or delayed in any way whatsoever and concerning which its holding should be in these letters. This text appears to be written in Latin, and it seems to be a legal document from the Vatican. I will translate it into modern English while removing unnecessary characters and formatting.\n\nmention specialis. Therefore, no one is allowed to infringe upon this page for confirmation, approval, probation, declaration, supplementation, monition, requisition, inhibition, volition, statute, decree, prohibition, benediction, concession, mandate, or derogation. Anyone who presumes to attempt this will know the indignation of the omnipotent God and the blessed Peters and Pauls against him. Given at Rome, at the Church of St. Peter, in the year of our Lord 1586, the sixth of April, in the second year of our Pontificate.\n\nWe, therefore, desiring to observe and consult the peace of the said king and his kingdom, as Innocentius, his predecessor, did not do so by his own motion or that of another, through our petition's urging. However, regarding these matters and all things contained in them, we grant the authority. We decree that Apollica, who is present, is approved and confirmed in full strength to obtain those things which are new and conceded to her in these matters and through these things, notwithstanding the existing constitutions and ordinances. Innocentius in these matters did not wish to obstruct her, nor did other impediments, whatever they may be.\n\nTherefore, no one is permitted to infringe upon this page of approval, innovation, and concession, or to contradict it in any way.\n\nWhoever presumes to attempt this will know the indignation of the omnipotent God and the blessed Peters and Pauls, the apostles of his.\n\nGiven at Rome, at the sanctuary of St. Peter, in the year of the Incarnation of the Lord 1474, in the month of November, in the third year of the pontificate of him.", "creation_year": 1494, "creation_year_earliest": 1494, "creation_year_latest": 1494, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "To raise a tour so high and large and long,\nTouching the great might of this tour,\nBabel men yet call it, from far may have a sight,\nSurpassing other tours, all,\nOf which work thus it is befallen,\nOf serpents and many a great dragon,\nIt is no longer called chief habitation,\nThat no man dares as they it see,\nFor wicked fire and for corruption,\nBy a great space and in a great country,\nApproach not near that marvelous dungeon,\nSo venomous was that mansion,\nAnd so horrible that no man dares approach,\nLike a mountain built on a rock,\nAnd as men say, that had there to repair,\nThis tour attains unto the stars clear,\nAnd transcends the region of the air,\nThe stones and the cement were made of such matter,\nAnd the joining so steadfast and entire,\nThough fire and water both did assail,\nBut little or nothing their power avail,\nIt was made so mighty to endure,\nSo well assured by disposition,\nThat in this world no living creature\nSaw never none like in comparison. Who was reigning was the chief occasion, and the riches of the masonry were through Nembrook of pride and surquedery. He became proudly the most noble, thinking himself the mightiest and wisest. He transcended all others in nobility. But God, who can oppress all worldly pride and make princes eclipsed in their glory, those who trust in transient things, the same Lord of His eternal might, this tower which Nembrook desired to build, He made with thunder and lightning. Thereof to fall a full great part thereof. The boisterous winds and the raging sky began thus to abate a peril of his pride. And in the descent and falling of the stones of the workmen, full many a man was dead, and oppressed, their backs broken and bones. The masonry was stained with their blood. Yet proud Nembrook, who was the head of this work, did not want his lord to know of these signs. For which his pomp was brought very low. But in his error, he proceeded forth anew, thinking he would get himself a name. Of melancholy can change look and hew (appearance)\nAnd began to tempt and tame\nTo increase and magnify his fame\nA new tour to edify again\nLike as God had been blind and nothing seen\nHe would have raised up to the stars seven\nBy the assent of them that can counsel him\nRobbed God and from Him reached the He\nBut who presumes the Lord above to defy\nIt were no reason that he should prevail\nPrinces may well against him cry aloud\nBut his power may elude with no cloud\nFor in the midst of his great enterprises\nThis proud Nebroth making his masons\nTo compass and cast their devices\nGeometries in their divisions\nBut God, who has His aspect\nSeeing their intentions of every earthly man\nAs He who is most mighty and best can\nAgainst their malice makes resistance\nTheir worldly power their dominion\nOf His vengeful and most magnificent presence\nHe can chastise and overcome down\nThe pride of princes in every region\nBy example of Nebroth, as you shall hear\nWhose pomp reached above the stars clear. For when his workers stood at an advantage,\nAnd most were busy to his intention,\nAnd before that time spoke all one language,\nSuddenly, by transmutation,\nThere was a division among the tongues.\nIn their working, as they could obey,\nNo man knew what the other said.\nAnd it is likely, according to reason,\nThat change was made in their languages,\nSo also in their hearts was made division,\nBoth of their will and of their affections.\nAnd in the progress of their working stages,\nThere was such a change from brother to brother,\nLike strangers, none knew the intent of other.\nMy author believes that this adversity\nWas caused by vengeance or else\nGod, in His ordinance,\nHas disposed it among them so great a variance,\nThat through the world they should divide themselves,\nAnd for Nembroth they separated and did not abide,\nThey gave themselves among themselves contempt,\nAnd accepted Nembroth as their king,\nAnd Don of another who had clear knowledge,\nNeither of their speech knew the plain meaning. For which they forsake the country of Sennar and followed the fortune of their division. They began to chiefly dwell in the territories of many regions. And thus Nemroth was founded and established. Of Babylon, the mighty famous tower, he was called no longer possessor. Against the pride of this Nemroth, forward fortune began to vary. And God, in a manner, was displeased. Because the place was wild and solitary, of this Sennar and furious savage, Nemroth grew feeble and fell into great age. Yet some books specify that he grew froward of his condition. He was first inclined towards idolatry and found false religion. Causing people to have an opinion of gods to worship in pagan ways. Founder of rights and false sacrifices, towards Perse, his dwelling place drew near. The which country is in the orient. That his lordship should stretch a great expanse, he bound himself into the occident. For Perse land has its extent. Towards the parties of the Red Sea,\nAnd this land Perce, whosoever wishes to see,\nAs Bochas the old remembers and puts in mind,\nHow Perce comprised Envyron,\nSeptemtrion and the great Inde,\nAnd many another mighty region,\nWhere Nembroth had first dominion,\nWhich extended, as books specify,\nOut of Mede into Germany,\nBut in lordships, as my author says,\nWithout true virtue as their guide,\nIn them there is surcease none and faith,\nThat which passes may not remain,\nWherefore Bochas, in scorn of pride,\nAnd in rebuke of all proud peoples,\nMaking his complaint cries out to them loudly,\n\"You all proud ones, most royal in your flowers,\nWho most trust to reign long,\nDress up your rocks and your towers,\nAnd against God make yourselves strong,\nAnd let your power proudly submit,\nYourselves with pride to magnify,\nAyeagainst the heavens to hold the championry,\nRashly build up your castles, raise them up high,\nOf adamant with iron strongly bound,\nWith large, square stones and huge in height.\" Raise up your walls most mighty and deep,\nShut your dungeons with mighty chains around,\nLet men of arms who ever wake or sleep,\nKeep your watch so strictly, day and night,\nAs God or man in your opinions,\nYour fortresses could not assail,\nYour castles nor your strong dungeons,\nStuffed with men and plenty of victuals,\nLike to stand ever and never fall,\nAs God might not against your false power,\nWhen he ever chooses to do vengeance,\nSet before your eyes that are blind,\nThe monster,\nThe pride of Nembrothe was put aside,\nDespite his might and his tower's might,\nFor all the craft of workmen and masons,\nDestroyed was with a sudden lever,\nTo avenge his pride, sent down from heaven,\nFor though your strength may be so assured,\nThat no engine may there approach,\nGun nor bombard, by no subtlety,\nShot of an arrow blast nor touch of a cannonball,\nYet God, who is Lord and sovereign,\nWhich like deserts can both kill and save,\nMay confuse with an earth quake.\nMy author asks, what castle or what tower. May be so strong made in any way, but that by means of some false traitor or by some way that he can devise, it may be lost or sold for covetousness and delivered for all the strong bonds into the hands of enemies, or by some other sudden adventure. Castles and cities and many arch town have been lost; they could not assure them against false treason. Some have been lost also by rebellion. And all these means the truth to begin is but punishing which God sent for sin. God has a thousand hands to chastise, a thousand darts of punishment, a thousand bows made in diverse ways, a thousand arrow-blasts bent in his dungeon, ordered each one for castigation. But where he finds meekness and repentance, mercy is mistress of his ordinance. Ye that be wise consider how the root of vices is pride; ye may well see it pull him down and put him underfoot. And if ye list to stand in surety, build in heart for more secrecy. A tour of virtues grounded in meekness,\nWhose masonry is of no cost,\nOf virtues grounded and sovereign,\nNeither hasty nor sudden tempest,\nPome nor blast, though they do their pain,\nMeekness undertakes to undermine,\nThey are too weak to make her incline,\nFor where meekness is grounded truly,\nThough he sometimes feels adversity,\nHe conquers all manner of enmity,\nThe assault also and the contrary,\nOf fortune and worldly trouble,\nAnd victory conquers a double palm,\nAnd though meekness amidst the floods flows,\nOf worldly mischief and persecution,\nPatience in her boat does row,\nThough froward waves pose her up and down,\nA calm shall follow of consolation,\nWhen stern winds their blasts have laid low,\nThe name of meekness shall be shown and known,\nShe may be tried but overcome never,\nAnd for a time she may suffer woe,\nBut at the end she conquers all.\nI take record of humility. Of Mary so blessed, she should be\nThe root of meekness flourishes up so fair\nWhose beauty dreads no tribulations\nIn summer winter her flowers do not appear\nAnd her fruit lasts in all manners of seasons\nPride may assault with his boastful sounds\nAnd finally, for her increase of glory,\nWith humility she wins the victory\nO People, all that this tragedy teaches,\nTake heed of meekness among your advice,\nOf proud Nembroth also take heed\nHow he forfeits from his magnificence\nOnly for he, by sturdy violence,\nDesires malice to assail the mighty Lord\nBut in such a case, what might his pride avail?\nNoble princes who possess this world,\nYou that are famous for wisdom and science,\nAnd have so many subjects that you fear,\nDispense your power with meekness,\nSo that false pride does not oppress the poor,\nWhich to your nobles may avail much,\nPride of Nembroth led the bridle,\nWhich him carried away with great insolence,\nPride pertains to nothing in manhood,\nSave in armies to show his presence. Wherfore honor, praise, and reverence be to meekones who have the governance of all virtues which man may aid;\nThese old poets with their saws swear,\nFull coverly in their verse they feign,\nHow old Saturn was sometime king of Crete,\nAnd of custom did his busy pain,\nAnd of his goodness lifted to ordain,\nThat he should, as of his nature,\nIn this matter shortly to sojourn,\nTo understand of poets the process,\nThey mean plainly at this word Saturn,\nDoth in itself nothing but time express,\nAnd philosophers also bear witness,\nThat as in time further every thing is brought,\nSo time again brings every thing to naught,\nClerks also record in their writing,\nUnder support, as I dare rehearse,\nHow fire consumes every thing,\nAnd iron hears doth necessitate things perceive,\nIf anything abides that they may not transcend,\nYet comes time and by continuance,\nAnd all consumes with his sharp lance,\nHis sharp tooth of consumption.\nFor to anticipate in conclusion,\nAll thing that is brought forth by nature. By long dwelling, you may not assure\nFor old things consumed, men may see\nFar from their minds as they never were\nWho can or may remember in any way\nThe glorious prowess of old princes\nOr the nobility of philosophers wise\nOr of poets their feigning to unfold\nProcession of years, alas as you told\nDevoured has their name and their nobility\nDarkened their renown by forgetfulness\nThus of their names is left no memory\nTime with its razor has done such great vengeance\nShown away the honor and the glory\nOf many noble, full mighty in power\nNow left no remembrance of princes/poets/philosophers\nFor when death nailed them in their coffins\nCame time upon and by the passage of years\nTheir memory has darkened and their mind\nAnd revolution of the heavenly spheres\nBy frequent turning their glory has left behind\nThus every thing which is subject to kind\nIs in this life without more advantage\nWasted with time and the passage of language\nIn the first time from Adam to Noah Prudent Listrius, who is listed in books to redeem,\nFounded from fortune, no mutability they took,\nBut from Adam, they were reckoned in deed,\nTo Nembroth, by turning of the heavens,\nA thousand years seven hundred and thirteen,\nIn which space, there are nothing written in particular,\nDignified of memory or spoken of never before,\nWhich were notable or historical,\nBut for the time of Nembroth, had a fall,\nUnto Cadmus, the years to contain,\nThey were a thousand and four hundred and fourteen,\nTouching this Cadmus, as Bochas recite,\nIt is rehearsed by rhetoricians,\nHow one vices in books as they write,\nWas made first a king of the Egyptians,\nWhen philosophers and necromancers,\nBegan first to abound in their renown to advance,\nNachor, at that time, having the governance\nOf the Hebrews, is mentioned after Nembroth,\nThree hundred years by computation,\nFourscore and twelve, which time it is no fail,\nThat vices began wars and great battle. Of volunteering against strange nations,\nAnd to conquer cities, borrows, and towns,\nBy force only without title of right,\nHe wanted all Egypt to increase his name,\nBut for all that, who wish to have a sight,\nThere is now left no report of his fame,\nSave Bochas writes how he first obtained\nHis mighty conquest with intention,\nThe glory and the high renown\nAccrued to his worthiness,\nAnd the residue and surplusage\nOf gold and treasure of good and riches\nWould turn into common advantage\nOf all his people, every manner and age,\nReported it was more near to him\nAbove singularity, his common to prefer,\nAlso Thomas of Cithi,\nWhen Sarnek was duke and sovereign,\nOver the Jews, by recording,\nTwo hundred years, sixty also and two,\nAfter Nembroth, this Thomas began to order,\nA mighty power and a strong battle,\nThey of Cithie proudly to assail,\nConquering from thence to the isle\nCalled Ponte, in full cruel way,\nAnd thought his lordship last not but a while,\nAll that he won was for covetousness. And yet, the deeds of this people have designed\nProcessions of years, for all their great power,\nHave put their names out of remembrance. Zoroaster also, for all his great might,\nKing and possessor of Bactria, lord of Trace,\nA most mighty knight, of all his deeds and great labor,\nOf his conquest and great honor,\nIs nothing left in writing for us before,\nSave that he loved the hour that he was born.\nHe began soon to be merry,\nWith sudden laughter at his nativity.\nAnd worthy Ninus, who was king of Assyria,\nExplained his laughter to great felicity.\nThe which Ninus won many a fair country,\nAnd day by day his power grew.\nFor which he would not cease from his conquest,\nFor this is the manner of conquerors,\nWhen they have had in armies victory,\nThey do their might, their pain, and their labors,\nWith new enterprises to be put in memory.\nFor their courage, suppressed with vain glory,\nCan not be still content in their estate,\nUntil their paradise says to them checkmate.\nFortune of armies in books you may not read. With a false laugh, she shines\nShe frowns ever or they can heed\nNature falsely will beguile them\nConquest by war lasts but a while\nFor whoever by death does steadfastly endure violence,\nGod will by death recompense his vengeance.\nThis worthy Ninus began mightily to prevail\nAgainst Zoroaster, whom I spoke of before\nFor he with him fought last in battle\nIn which Ninus had him so well vanquished\nThat Zoroaster had the field lost\nAnd he was the author, as books specify,\nOf false magic and necromancy\nHe found the nature of every element\nTheir kindly working and their mutations\nThe course of stars and of the firmament\nTheir influences and dispositions\nTheir aspects and their conjunctions\nWritten in pillars, divided of metal\nThe seven liberal sciences also were set up\nLong and huge they were baked in ovens\nHe began also to write them down\nTo make them secure as for their refuge\nThat they should by flood or deluge\nNot be diffused as from their scripture. But though Zoroaster, this cunning man,\nFound little or nothing to his advantage,\nAnd though he was a good knight in his head,\nHe was slain by the Ninians in battle,\nLost his realm and royal apparel,\nAnd Ninias died nearby,\nBut the manner in which this story unfolds\nIs not known.\nAlso Moides, king of Sodom,\nI find no record of him in writing,\nSave in a story that men may read and see,\nHe and his people lived freely,\nBut he who was king of the Assyrians,\nThrough false fortune, which so often changes,\nMade the Ninians tributary to Babylon,\nWe have seen and read,\nThe vengeance and the pestilence\nInflicted upon Pharaoh,\nFor his wilful negligence against God,\nTherefore, his people, on a certain day,\nWere drowned each one in the midst of the sea,\nThe people of God, led by Moses,\nWent each one without any trouble or wave,\nAnd Pharaoh, as he began to pursue,\nThem with a full mortal law. Among the waves, with his frequent dread,\nIn Egypt, by full great vengeance,\nThey were deprived - by Hebrews, it is told,\nOf their vessels of silver and gold,\nAnd out of Egypt, they carried away\nSuch treasure as they thought would aid them most,\nPharaoh I find that he had\nTwo hundred chariots armed for battle,\nThey to pursue and proudly to assail,\nAnd fifty thousand, in whom was no lack\nOf men of arms following on horseback,\nTwo hundred and of Egypt, all his cavalry,\nAnd Pharaoh with all his great retinue,\nBut for his pride and false surrender,\nHe and his people were drowned, every one,\nLeaving not one survivor,\nHis forward heart against God unyielding,\nFilled with malice and obstinacy,\nAnd in his purpose proud and obstinate,\nThese foul vices he could not discern,\nFrom his glory and his reign,\nHe was brought down, though before he was crowned,\nAmidst the sea, among his people drowned,\nAnother prince called Oggygus. The king of Thebes, as books determine\nAnd founded was, according to Bochas' tale,\nA city called Eleusyne,\nWhich stood in Greece, whose power to decline,\nThere filled a flood in that region,\nWhich overflowed many a royal town,\nAnd in Attica this caused most damage,\nIn the time of Jacob the patriarch notable,\nAnd this deluge with its waves raged,\nSlaying lords and princes honorable,\nFor lady Fortune is so changeable,\nThat she sometimes, when she pleases,\nCan assail people with a flood suddenly,\nThis flood also where it assailed,\nDestroyed corn both crop and root,\nCaused a scarcity of food,\nSo that many a man felt unsated,\nThe poor did not know where to find aid,\nFor their princes were surprised with fear,\nThrough lack of provisions in that great need,\nAnother flood there was in Thessaly,\nIn the time when Amphion held the scepter and the regal power,\nOver Thebes, the mighty strong town,\nBesides the kingdom of Babylon.\nThe same time this flood filled doubtless,\nWhen God's people were led by Moses. With this flood the land had been devoured\nOf Tessaly and all that region\nBut Perseus saved the people\nAnd on the rocks that stood around\nFound refuge for their salvation\nAnd great salvation till the flood raged\nBegan to recede and subside\nIn old stories you may see\nWhere Cyprius first possessed\nAthens, the mighty strong city\nHe filled that region\nBy influence that descended down\nFrom the bodies above celestial\nWhich likely was to devour all\nAnd this heat engendered with the sun\nIn various countries both in length and breadth\nHas its course so mightily begun\nThat many people fell in great fear\nRivers, wells, who so list take heed\nWere consumed and dried up each one\nThe heart called the enkindling of Pheton\nWe have read in stories before now\nHow Isis to Egypt took her flight\nOut of Crete, the true daughter born\nOf Prometheus, a full manly knight\nAnd Isis in every man's sight\nSo fresh, so goodly wedded by her life. To worthy Apis, who was king of Argos,\nThere was a maid named Isis, excellent in beauty,\nAfter her father's death, she was placed\nWith her uncle, who was to keep and save\nThis maiden, so that no man should have her,\nAnd her uncle, named Epimetheus, you may see\nRising up in her tender age,\nThis maiden Isis was so pleasant and charming\nIn her semblance and appearance,\nThat Jupiter, the mighty king of Crete,\nWas enamored with her and wished to meet,\nAnd she, being feminine,\nWas enticed by his divinity,\nAnd because she was of pure intent,\nShe obeyed him in the most humble way,\nMaking her queen of Argos,\nBecause she was smitten with desire,\nShe waged war against Argus,\nAnd since he was past his prime,\nShe found no one to withstand him,\nBut yet fortune favored her front,\nAnd King Argus, through his cunning,\nWith his wise counsel, brought about a rout,\nAnd she was taken in great cruelty,\nAnd her soldiers also fled. And by Argus she gained no reason\nShe was fettered and put in strong prison\nBut her son Mercury,\nFresh and lusty, full of hardiness and earthly joy,\nAgainst Argus prepared his power,\nAnd so entirely did his business,\nAnd was slain in the end.\nIsis, after being delivered from prison,\nDid not feign her cunning afterwards.\nShe took a ship and went to Egypt,\nIn which ship was a cow deep in thought,\nAnd those whom Jupiter also sent.\nThey went with her, of one mind,\nTo a marriage right away,\nBetween her and Osiris, a prince full of might.\nShe was wise above other creatures,\nSkilled in the secret arts and sciences,\nShe first taught Egyptians letters and figures,\nGave them knowledge and intelligence,\nTaught the laborers to sow their land and multiply by years,\nAnd in Egypt, her fame and reputation began to grow,\nHer worthiness increased day by day,\nHolding knowledge and reputation,\nBy signs she showed herself not only in a princess. But she was held among them as a goddess,\nAnd with worship which was due,\nThey performed sacrifices to her, inclining,\nBut to declare plainly at a word,\nIn the midst of all her great prosperity,\nMighty Apep, her husband and lord,\nPrince of Egypt and lord of that country,\nSon of Jupiter and of Nebo,\nWho Niobe, by long descending,\nThe daughter was of Proteus the king,\nAnd Phoroneus first founded the laws,\nTo which all Crete submitted obedience,\nAnd the statutes of that mighty land\nWere unsettled by his ordinance,\nBut to write the unhappy chance\nOf King Apis, who is remembered,\nHe was slain and pitifully dismembered,\nBy his brother, called Typhon,\nSomewhat out of hatred but more for covetousness,\nFor Typhon was only desirous,\nTo enjoy in full mortal wisdom,\nThe mighty kingdom, as you have heard say,\nOf Argos, to have possession,\nPreferred by murder and false succession,\nAnd when Isis found her lord so dead,\nWith the intention that he might be magnified,\nFirst, in wisdom, she began to take charge. Ordered that he be deified, high among goddesses to be stellarized,\nIn Egyptian temples made to be stabilized,\nAnd god Serapis, after he was called,\nWhat shall I write of cases horrible,\nOf Grisiton with hunger so constrained,\nThat his life was to him self odious,\nIn Thessaly with indigence punished,\nAnd p:\nWhen he sold his daughter into servitude,\nHe had no thing that might quench his thirst,\nNeither could he\nA price\nTo see him die in such adversity,\nWe had also read for many a day before,\nThe great banishings and persecutions,\nOf Argiois, how King Gelas\nWas cruelly put from his reign,\nAnd his lieges, with indignation,\nIn his place set one Danaus,\nSoon and also heir to the god Belus,\nThe people of malice did him encumber,\nTo increase his sorrow and his adversity,\nAnd he had fifty daughters also in number,\nAnd Edippus his brother also parted,\nHad fifty sons; the story you may see,\nBetween the which, in security of hand,\nIn marriage there was made a bond,\nUnder which compassed was treason. Courteously they hid it\nBut if you have clear inspection of this story on every side,\nRead the legend of Cupid.\nWhich Chancer, in order as they stood,\nCompiled of women who were called good,\nTouching the story of King Pandion,\nAnd of his two fair daughters,\nHow their false condition\nThey took pains to deceive,\nThey were named Proserpine and young Philomene,\nBoth innocents in intent,\nTheir pitiful fate in open to express.\nIt were to me but presumption,\nSince Chancer did his business\nIn his legend as it is mentioned,\nTheir martyrdom and their passion,\nFor to rehearse them he did take pains,\nAs chief poet called of Britain,\nOf good women a book he did write,\nThe number incomplete, fully of nineteen,\nAnd there the story plainly he did endite,\nOf Theseus, of Proserpine and Philomene,\nWhere you may see their legend thus I mean.\nDo them worship and forth their life do show,\nFor a clear mirror because there be but few. I will pass over and speak of them no more\nAnd to Cadmus I now direct my style\nIn my writing it grieves me sore\nTouching women's faith or steadfastness\nBlessed be God I find none excessive\nAnd for there have been so few as think like me\nThe good should be had in greater abundance\nThis tragedy bears witness\nHow Saturn, by disposition\nMaliciously of his malice\nCauses great infection in Juno\nShe, of nature, conveys the nature down\nThe infected air which no man can cure\nBrings death immediately and all things devour\nTime from Adam, my author, does express\nDown to Nimrod by calculation\nHis style conveyed by great wisdom\nFrom Zoroaster to Pharaoh king\nOf two deluges he makes mention\nIn Thessaly, the vengeance began to labor\nAnd in Achaia Thebes to devour\nYou have heard of Hecuba's excess\nOf princes, princesses, great destruction\nOf Orestes the great wretch\nThe fury of Thyestes, the woe of Pandion\nOf the two sisters, the confusion\nAnd how their fate began upon them. Their felicity is unwarily to consume\nPrinces and princesses, your eyes do up dress\nI mean the eyes of your discretion\nOf this world, the change, the doubleness,\nThe great uncertainty, the variation,\nAnd advise for all your great renown\nFortunes debts when they most sweetly show\nThan is she falsest, your glory to consume\nThe report of many an old poet\nBy descent the line conveyed down\nNext Saturn, the mighty king of Crete\nJove was crowned by succession\nAs next his heir by procreation\nAfter his father, the land to inherit\nReigning in Crete as poets write\nOne of the lineage, as I told you before\nOf the goddess most sovereign and interior\nAnd though he was of blood so high born\nHe chose Europe to be his brother\nAnd down descended from his heavenly sphere\nAnd he that was\nSupposing in heart with her great beauty\nAnd she was daughter to a mighty king\nCalled Agenor by lineal descent\nWhose mighty kingdom and royal dwelling\nWas in Phoenicia toward the orient\nAnd to Arabia was adjacent. Ferry south as you may read and see,\nToward the points of the red sea,\nBut Jupiter, when he saw adversely,\nOf Europa, the great beauty,\nHe thought he was wounded in his heart,\nUnto death, beholding her fairness,\nAnd for his consternation and his mortal distress,\nSeeing she was so fair in his sight,\nHe seized her by force and might,\nBut Agenor, his own father dearly,\nBegan on this cause most pitifully to complain,\nWhen she, alas, most beautifully and entered,\nWas caught by him, which doubled all his pain,\nRecourse was none, though he pleaded,\nUntil he remembered on his regalia,\nThinking he would send to inquire,\nHis son Cadmus, to recover her again,\nTo search her in many a region,\nWhere his labor was fruitful or in vain,\nHis father set him a fell condition,\nNot to return by any occasion,\nAnd thereupon made him to be bound,\nUntil he had the king's daughter found.\nHe took his ships by great foresight,\nAnd began to sail in many a strange sea,\nDid his labor and his busyness. With many worthy companions who were with him, but when he saw that reason did not provide a means for accomplishing the fine of his intent, his heart, which was previously discontent, became joyful, seeing the case forward and contrary. Humbly, he took his leave and, desiring not to dismay mankind, his knights began to repair towards Greece, pitifully making their way there to understand Apollon. To which party he might draw, he prayed God to reveal it to him or to guide him. Some token or some law into what island or region he might proceed, or that He would graciously lead him. Where he might build a city that was suitable for him and his men, and to Apollon he made sacrifice and offered his oblation. The god requiring him to make a dwelling and habitation, he should draw without further obstacle, for himself and his to make his habitation. And Cadmus thus, before Apollon, stood kneeling with great reverence. And in the temple of Delpho, he remained with humble intent and devout diligence, meekly asking by word or some sentence that Apollo would reveal to him which party he should align himself. This was his response in conclusion, as the statue expressed to him: \"Go and search countries around, and until you find a sign, do your business there. By Apollon's law, which had never before been yoked, and wherever you find a sign, a hollow tree will stand still in its pasture. Apollo commanded on that same land where you see this sign of fortune, that you should perform a cure. To build a city there and your people, all.\"\n\nWhen Cadmus understood the precept and began his search, he found a place where a hollow tree stood, nourishing himself, which, by resemblance, seemed a place full of plentiful abundance. There he ordered a city to be raised, which poets greatly commended and praised. And his building might benefit all the foreigners dwelling around him. A knight, by force and battle, expelled them from that country. He rose against a city that excelled, as Outde also records. This day is called Thebes in its honor. He was not only glorified for capturing this great city, but also for his manhood and magnanimity. He was most renowned, if you care to see, for the surpassing and famous excellence he possessed in wisdom and knowledge. My author praises him through his noble, prudent pursuit. He taught figures and letters to write and made laws of great order among the peoples, establishing governance. Their vicious lives were restrained by virtue, and the wicked were punished with pain. With the intention of increasing his lineage and his city, he took a young wife. She was called Hermione and was both holy and good, though born of true blood. And this was done as written by my author\nAfter the death of worthy Josue,\nSothonyel being his successor,\nHaving the leadership and sovereignty of Israel,\nWas founded first in the old days,\nBy King Cadmus, as I told you,\nHe had four daughters by his life,\nAll fair and goodly to behold,\nAnd their names to recall, blue,\nSemiramis was the eldest and next to Anthonoe,\nThe third in order was named Inoe,\nAnd Agave was youngest of them all.\nOf these daughters, it is recorded,\nThey were each of noble birth and manner,\nWell favored in every man's sight,\nRight womanly and heavenly in their appearance,\nAnd for their beauty, their father alone,\nSitting with all his might,\nLike their estates and also their age,\nMade them married and joined in marriage,\nTo worthy princes, his lineage to advance,\nAnd they increased by procreation.\nThe king took great pleasure and great rejoicing,\nTo save his line by generation,\nWith his new sons and cousins of allied houses. From day to day he grew and multiplied,\nAnd this increased his felicity,\nWhen he considered in truth and deed,\nThe rich building of his royal city,\nAnd fortune led his bridle to great riches,\nIn books, as I have read,\nTo great nobles having great residence,\nIn his most magnificent city,\nHis daughter Semel, recorded by my author,\nThough she descended from the royal blood,\nTo Jupiter she was most amorous,\nAnd by his supercelestial power,\nShe conceived in particular,\nAs poets of her list to celebrate,\nHim who is god of grapes, red and white,\nCalled Bachus, who has the governance,\nOf wines all and the regalia,\nFrom whom afterwards great vengeance was taken,\nFor when Juno first espied,\nJupiter's great adultery,\nOf great hatred and envious desire,\nShe made Semel to be burned with sudden fire,\nBy descending of a sudden leak,\nAnd upon Semel the vengeance was done,\nAnd for the flame consumed and spent,\nThere was of her left no remembrance,\nBut of the end, the woeful mortal chance. Actaeon, son of Aristaeus,\nBore great misfortunes, whose father was called Eristheus,\nFrom the kin I told you of before,\nWith cruel hounds, he was torn apart,\nFor he saw as books relate,\nDiana naked in a well,\nAnd as poets remember at least,\nWhen the women of Thebes healed Bacchus solemnly the feast,\nThe youngest sister, called Agave,\nDaughter of Cadmus, all was pitiful,\nAgainst her own son, she was,\nSo mad and mortal in her countenance,\nMurdering him in cruel way,\nIn her rage, she was so fierce,\nFor he laughed at the sacrifice,\nIn Thebes, done by women to Bacchus,\nWhich was soon called Pantheus,\nWhom she slew with a sharp dart,\nIn her madness, as she found him apart.\nThese great misfortunes fill the line,\nOf King Cadmus through his unfortunate chance,\nFortune took away his nobility,\nAnd thought she would disgrace his glory.\nAll worldly joy is mixed with grief.\nExperience in Cadmus you may see,\nSo importunate was his adversity. For while he sat most highest in his glory,\nNo part clipped of his prosperity,\nHis bright renown and his real memory,\nSpread in realms and many a fair country,\nHe most willful in his high seat,\nSat with his lineage most high in nobility,\nThan came fortune the false enchantress,\nOf willfulness and fond occasion,\nAgainst Cadmus and made his renown dull,\nWith false collusion,\nShe took away the brightest feathers pull,\nAnd when his shining was waxed up to the full,\nAfter the change of fortune's law,\nHis glory began to disappear and withdraw,\nIt was more grievous to his dignity,\nA sudden fall from his high nobility,\nThan if that he had never been,\nSet in the state of such great worthiness,\nFor the furious mortal heaviness\nOf his kindred without any more,\nWould have grieved a poor man full sore,\nAnd among his sorrows each one,\nTo rehearse plainly as it was,\nI dare affirm that there was one,\nMost horrible and dreadful in such a case,\nFor Cadmus' son was called Adamas,\nHis son in law through false maloncoly. Fell suddenly into a frenzy,\nCalled his wife Ino,\nDaughter of Cadmus, as you have heard expressed.\nThrough the constraint of his infirmity,\nIn his rage and furious madness,\nHe believed that his wife was a lioness,\nAnd in his wild imaginings,\nThat his two children were also two lions.\nAnd upon them, full loud he gave a cry,\nToward his wife he began at once,\nAnd from her arms there was no remedy.\nThe child he rent and upon a craggy stone,\nHe began to burst it and break every bone.\nThe which child, Bochas writes, was tender and young,\nCalled Learchus.\nAnd all this woeful and sudden adventure,\nOf this rage, when she took heed,\nAs most sorrowful of any creature,\nHer other child she seized at once for fear,\nFor she knew no better help,\nSo she might flee hastily out of his sight.\nBut willingly as she took her flight,\nAnd her husband came after pursuing,\nLike a wild lion in his cruelty.\nWas it not right? Was it not pity? A king's daughter, in Thebes, crowned him as her lord\nHe became mad, and she, for fear, was about to be drowned\nBehold the sin of Cadmus everlasting\nAnd he himself from Fortune's wheel\nWhen he thought least, he fell suddenly\nAmong all his mortal pains,\nAmong them, and to keep his mischief in mind,\nHe was banished twice in his life.\nFirst, by his father's cruel decree,\nTo make inquiry about his sister.\nAnd in his advanced age, he was compelled to halt\nHis passage from Thebes, leaving his wife alone\nIn sorrow and weeping to complete their days\nIn Illium.\nThere, the patient endured bitter trials,\nWhose bitterness none could alleviate,\nAlso of their end and unhappy fate,\nI find no other date save that Ovid mentions\nAnd John Bochas the poet excellent says,\nThat two brothers, Zeto and Amphion,\nBoth from Thebes, by mutual consent,\nSent Cadmus into exile in Xylil.\nHis wife also, according to their high nobility,\nEnded her life in sorrow and wretchedness.\nBut the gods of mercy and pity. When they saw themselves by fortune thus cast down\nFrom their estates into great poverty,\nHaving among them full great passion,\nThey made of themselves a transformation,\nOf both twain yielding a likeness\nOf serpents to live in wilderness,\nO what a state may he himself assure\nTo preserve his life in certainty,\nWhat worldly joy may here long endure,\nOr where shall men find now stability,\nSince kings and princes from their high nobility\nRecord of Cadmus is suddenly brought low,\nAnd from the wheel of fortune overthrown,\nWho may sustain the pitiful adventure\nOf this tragedy by writing to express,\nIt is like the chaos,\nBeginning with joy ending in wretchedness,\nAll worldly bliss is meant with bitterness,\nThe sudden change thereof no man knows,\nFor he who sits highest is soonest overthrown,\nWas in this world yet no creature,\nReckon up princes for all their high nobility,\nFortune could incline them to her lure,\nAnd them enrich through her fickleness. Wherefore, you lords with all your great riches,\nBe wary before you dance in the row,\nOf those whom fortune has overthrown,\nWhen John Boccaccio was most indigent,\nTo consider the successions\nOf lineages with all his intent,\nIn his writing and description,\nTo compile the generations,\nOf many noble, famous of estate,\nI mean of such as were unfortunate,\nIn his searching he found not a few,\nWere unhappy found in their living,\nTo his presence anon there came forth,\nA multitude full pitifully weeping,\nAmong whom full dolorously pleading,\nCame forth Oetes and began to complain,\nKing of Colchos and son unto the same,\nFor of Phebus, which is bright and clear,\nPoets write that he was son and heir,\nBecause he was so mighty of power,\nSo fresh, so lusty, manly, and right fair,\nBut of fortune he filled with great despair,\nCursing his fate and his destiny,\nWhen Jason first entered his country again,\nSent by Pelleus from Thessaly,\nTherefore, to accomplish this diligently. The great emperor, through his chivalry,\nIf God and fortune favor him,\nThey might win the treasure.\nThis means that he was so bold,\nThe ram to assault which bore the fleece of gold,\nThis Jason, through the counsel of Medea,\nBy sorcery and incantation,\nThe horrible boil sloughed off,\nAnd vanquished the venomous dragon.\nThe king, desperately deprived of his possession,\nAccomplished with care and figures\nThe dreadful adventures of Colchos,\nAnd afterward, when he had fulfilled his purpose,\nHe left Oetes in great despair,\nAnd Medea went with him,\nAnd her brother, who was the king's heir.\nBut as I find in his retreat,\nOutside of Colchos when they had departed,\nKing Oetes pursued them,\nDetermined to avenge himself against Jason.\nWithout delay, he followed proudly,\nWhich thing, when Jason saw,\nMedea devised a remedy.\nShe took his brother and killed him cruelly,\nAnd dismembered him as books make mind,\nAnd piecemeal in a field behind,\nShe gave him cast, all besprinkled with blood. When his father, pale of countenance, stood still in the field,\nI believe that was the most wretched man alive\nWhen he learned that his child was dismembered and a broad Medea.\nAlas, that was the cause, and yet,\nA man most disconsolate, he remained still.\nWhile Jason departed from Colchis,\nAnd Medea, most unfortunate,\nWas torn and ground in this mortal conflict.\nFor who has ever seen or read of such another\nWho saved a stranger to kill her brother?\nShe forsook her father, her country and kin.\nThe land was enriched through her robbery.\nNo other heed she took for her worship.\nLove had brought her into such a delusion.\nAnd while she remained in Thessaly,\nAnd with Jason did sojourn there,\nShe made Jason's son, Eson, return.\nShe took a withered and old yew tree,\nAnd with her herbs and concoctions,\nShe made it boil; it is told in Ovid,\nAnd by her craft,\nThe yew tree began to bud and bloom anew. And to bear fruit and look fresh in hue,\nAnd seemly with her, conformably,\nHe has cleansed away his old humors,\nAnd with her lusty, fresh potions,\nHis trembling, pale, and wan skin,\nWhich showed no blood, but seemed a dead creature,\nShe has transformed by nature,\nMade him lusty and fresh in heart,\nGlad and lively,\nClear of face,\nA wonder, delivering both strength and might,\nIn all his members, as healthy and light as,\n\nBy the craft of Medea, he was so altered,\nAfter all this, against King Pelus,\nShe began to slander her uncle to Jason,\nAnd from envy, she proceeded thus,\nThe king's daughters she drew to her at once,\nThey counseling that they should go to their father\nAnd plainly to him speak,\nIf he desires,\nFully restored his strength to recover,\nAnd with lusty age flourish,\nShe urged to do her best cure,\nLike his desire to help and comfort,\nAnd in this matter so cleverly labor,\nFinally, stand in the same case,\nTo be made young as his brother was. Touching this subject for more evidence,\nAnd with a knife for to be so bold,\nAnd in a vessel draw out old blood,\nFor ye, by this,\nThereof, as was a lamb to a ewe again,\nOf a ram to female a lamb anew,\nSupposing the simple sisters two,\nThat P, to youth again, against their will and substance,\nBut finally, by treason and Medea,\nHe took this vengeance only.\nAgainst the nature of all womanhood,\nSupposing in her opinion,\nThe death greatly should please,\nOf Pelus to his lord Iason,\nThrough great enchantment he set his heart at ease,\nBut it rebounded into his disease,\nThat finally Iason forsook her,\nFor his offense and he his way took,\nInto Corinth to the king of Creon,\nWhose daughter Creusa, for her great beauty,\nWas afterward wedded to Iason,\nBut when this wedding was known to Medea,\nShe vowed vengeance thereon,\nBegan to conspire of malice and envy,\nAnd through her magic and her sorcery,\nIn full great haste, she ordered,\nA little coffin only of intent,\nAnd by her young fair sons two. With other jewels she sent it to Creus, making a present. Which of malice she listed to dispose, that when Creus opened the coffer, the fire burst out, filling the place. By enchantment, there was no resistance. All went up in flames that were in her presence. By vengeance, she caused great damage. But when Jason saw this fire in his rage, and considered the malice of Medea, he thought he would do execution to punish the great injustice against him, brought about by her treason. For she, in her vengeance, acted without reason. After Creus and his son were consumed and burned, she falsely murdered the children she bore, acting like a stepmother avenging herself. She cut their throats or let them die unaware. Against nature, there was none spared but for hatred she had towards Jason. After this murder, she fled away quickly, escaping his indignation. By the craft of magic, she went freely to Athens and in that region wedded the king, Egeus. After giving birth to a son by him, Medea, whom she had named Medus, was filled with willful, false hatred. She planned to have Theseus, the son of King Aegeus, consumed by new poison. Theseus, a manly knight, had returned home to his country with great prudence. He immediately saw the mortal vengeance and great cruelty of this stepmother, who had plotted to destroy him unjustly with poison. Her heart was full of malice, cruel and horrible, as one who was always allied with treason. When she saw her purpose most odious, King Aegeus had discovered her plot. She quickly applied her heart and wits anew, as poets have recorded, to reconcile with Jason once again. She fled away in fear of Theseus, lest he carry out his vengeance. And finally, as written by Ovid and morally concluded by Seneca in his tragedies, let us remember how Medea, like poets, portrays herself. Iason was restored to Jason, putting an end to their furious discord. Poets make no mention of how they reconciled, but if it were through incantation, it could turn things around so well. Various things of love and hatred ensued in their books, but I read only that when she had fully carried out her purpose, Jason and Medea were reconciled. My author tells us that Iason and Medea, having been brought back, were restored to their father Oetis and his power. By force, they restored him to his royal seat and crown. I find no more about his end. Thus, his fortune turned to and fro. First, he was a king with great riches, having lived in poverty and suffering. Then, he was restored to his worthiness. Ever, sorrow is accompanied by gladness. Who can advise in all worldly things?\n\nRecord of Minos, the noble and worthy king,\nTo whom I must now adjust my style,\nFollow the traces of Boethius,\nWhich Minos, as he himself expresses outside,\nRegarding his birth, he writes plainly thus:\nHe was manly, wise, and virtuous. Son of Jupiter, born to be queen of Crete,\nAnd of his person, wondrously delightful,\nFamous for wisdom and science,\nRenowned by various titles commendable,\nOf birth, of blood, of kingship and prudence,\nFor by his study and entire diligence,\nHe first found laws grounded on reason,\nWhereby Crete, the famous region,\nWas governed and set in stability,\nAll injuries and wrongs to reform,\nMade statute.\nOf righteousness they took the first form,\nAnd that each man should confirm\nAccording to their degrees, subject and sovereign,\nSo that no man had a cause to complain,\nHe made his lieges live in quiet,\nWith sword and scepter sitting in his seat,\nAnd while he flourished in his worthiness,\nHe took a wife of exceptional beauty,\nDaughter of Phoebus in Bochus you may see,\nAnd she was called Fair Posiphe,\nAnd her father, by recording in writing,\nIn his time was held very famous,\nOf the Isle of Rhodes he was lord and king,\nAnd in his days of port was full glorious,\nProud in arms and victorious. Methuselah's daughter had three children by Minos. The first was a son named Androgeus. Afterward, she bore two beautiful and womanly daughters, Adryana and Phedra. Following their fate, it could be none other. Androgeus, sent by King Minos to Athens for the purpose of studying in the clergy, began to excel and surpass all others in learning.\n\nHowever, out of envy and false malice, they conspired against him. From a high place, they summoned Pallas and caused him to trip and fall. For this injury, Bochares records, Minos amassed great power around the city. He surrounded them with men of arms and his own order. That finally he brought them to surrender\nAnd them constrained within a little space\nTheir lives their death submitting to his grace\nBut while they made against him resistance\nSupposing his power to withstand\nNisus, who was king of Magerne\nAgainst Minos, their city, took a hand\nAnd often, as you shall understand,\nWhen King Minos did the city assault,\nNisus within, with mighty apparatus,\nOn the walls stood in his defense\nWhen that Minos, full like a manly knight,\nFought without with sturdy violence,\nLike Mars himself in steel armored bright,\nWhose daughter, Scilla, once had a sigh,\nDaughter to Nisus, encountering his prowess,\nImmediately for love she fell into great distress,\nShe was overwhelmed by his high nobility,\nHis manly force exceeded many folds,\nSet Scilla in great heaviness,\nFor love of Minos, in poetry it is told,\nMake her heart presume and be bold,\nFirst her life to put in jeopardy,\nHer father's life the city the clergy.\nFrom her heart, love had set aside\nAgainst nature, her blood and her kindred. And all friendship from her began to divide,\nShe took no heed of her worship,\nLove made her cruel against all womanhood,\nFirst her heart set such a fire,\nHer father's death falsely to conspire,\nFor King Minos being a stranger,\nWas so enprinted on her open face,\nOf creatures there stood none so near,\nAnd for his sake, by full false treason,\nShe compassed the destruction,\nFirst of her father and the city,\nSo strange a thing, alas, how might it be,\nThat a woman of years young and tender,\nCould imagine such a marvelous thing,\nBut it falls that creatures slender,\nUnder the face of angelic looking,\nWere very wolves in working,\nAlso under color of their form feminine,\nSome were found very serpentine,\nLambs in showing shadowed with meekness,\nCruel as tigers who do offense,\nOf humble cheer pretending a likeness,\nBut woe, alas, what harm does appearance,\nWhat damage does counterfeit innocence,\nUnder amantyll hooded from womanhood,\nWhen feigned falseness does the birdle lead. For this Scilla, the king's daughter, dear,\nIn whom he set his whole affection,\nHis heart's joy, his pleasure most deep,\nHis worldly bliss, his consolation.\nBut she, instead, brought him confusion,\nNot like a daughter but like a sorceress.\nHis death was brought about by this tale, a witness.\nHer father had a talisman that shone,\nBrighter than gold, in which he trusted,\nA manly heart to fight against his mortal foe,\nFor in his head while it lasted, he would conquer and recover,\nAnd through his knighthood, increase his glory.\nIn every quarrel, win the victory.\nBut when King Nisus, her father, lay and slept,\nOn a night,\nIn secret, or so he thought,\nThe talisman of gold this Scilla cut away.\nAnd to Minos' army, where he lay,\nShe presented it to him through her arrangement,\nWith a false intent to please him.\nBut in this matter, as Methamorphoseos writes,\nShe, while her father slept, knelt by his side,\nTook a sharp knife without fear or dread,\nWhile he lay naked, she carved at his head. \"Stale away presents her father's head to King Minos, and in coming to his presence lays it before him. Nothing ashamed of her great offense, she boldly says to Minos, \"My lord, I ask for your grace's lighter time and space. Love has compelled me and forced me to commit this cruel deed: to kill my father, destroy my city, forsake womanhood, and make myself hardy enough to make my father bleed. I have undertaken horrible things for your sake to accomplish only this. I disgrace myself for love of your person, called a false traitress in my country, a disconsolate woman, new defamed and named a mistress. I bring a great witness: my father's head and his deadly visage, against nature, to further your journey. I pray that you will consider, as a noble knight, how I have acted out of love towards your great enterprise.\"\" And to further your right, I first had my father deprived of his might,\nTo please your high noblesse, and ask for nothing in return,\nNeither reward that avails me,\nBut that I might have full possession\nOf your person, most worthy in battle,\nFor there is no treasure that could compare\nTo my desire as your true acceptance would,\nGoodly receive me and my men,\nYou have the power to make me both glad and sorrowful,\nI do not ask of you, my sovereign lord,\nBut that you would be gracious to me,\nFor blood and kin and my father's house,\nAll left behind if you dare,\nAnd grant to you my lands,\nWhich to your highness ought to be sufficient,\nConsidering all things in your true state,\nConceived also in an unusual way,\nFor your love I stand desolate,\nSaved only by your mercy, full of despair,\nHere is all and some of your love I buy so dearly,\nBut if you grant me grace, I can say no more,\nAnd when she had finished speaking, she knelt down,\nWith an air of pretense of womanhood. Of all her treason, a point not concealing,\nThe king was astonished by her horrible deed.\nBy great avows appeased and took heed,\nIt was not sitting to prince or to king,\nTo do favor to so forward a thing,\nWith troubled heart and with a pale face,\nHis look upward said, \"God forbid\nThat ever in chronicle in story or in tale,\nThat any man should of Minos read\nHow he endured such venomous a deed.\nFavor a woman, alas and beware,\nWhich slew her father when he lay abed,\nBut for your hateful and unkind rage,\nI pray the goddesses each one and Saturn,\nFor to take vengeance on your false outrage,\nFor every where wheresoever you do return,\nAnd every place where you sojourn,\nLand and sea shortly to express,\nThey have been infected with your cursedness.\nYour own mouth your outrage doth accuse,\nAnd your acts are so abominable,\nThat your gifts fully I do refuse.\nThey have been so forward and so reproachable,\nThat your person disnatural and unstable,\nWithin my court it were a thing not fair,\nThat you should abide or have repair. You are so hateful on every side, and contrary in condition. I pray, Tellus, which of the earth is your guide? To Nemeton I make this offering. As far as their damnation stretches, they are under the bond of their rule. A dwelling place that they deny to you, when Minos gave this answer:\n\nReason and equity grounded it, and Scylla saw how she was despised, knowing no party passage or counter-course to find succor where she might flee, but despised herself like a traitor towards the sea. Towards the water she began to dress herself, to enter it plainly if she might, for very shame she hid herself. And when the gods of the sea beheld her, they turned her into a quail to sing loudly. Her father Nysus they transformed also into a sparrow.\n\nThis was the end of Nisus and Scylla, and afterwards Athens the town was yielded up to stand at the will of King Minos without condition. Every year by revolution, they of the city should not delay, none of their children for a tribute to pay. This was written by Mynos, the Athenian empoisoneer. They obeyed out of great fear and led their children into Crete to feed the Minotaur. Upon their arrival, the monster devoured them in haste. I will now recount how this monster was engendered, if you wish to listen. According to Ovid's writing, this monstrous beast was created in this manner:\n\nMynos had a beautiful wife, Pasiphae, whom he deeply loved, as the story attests. Dedalus, meanwhile, occupied himself. By subtle craft, he seduced Pasiphae, defying the laws of nature. And in their union, they conceived a monstrous creature: half bull, half man. The poet relates that all Minotaurs were named after this monstrous being. Not long after this monstrous creature was born, the queen gave birth to it. This workerman has a house called Roboryntus, diverse and unusual,\nFull of wrinkles and strangeness,\nUgly to know which is north or south,\nOr to what part a man should dress himself\nPeople were there blended with furious darkness,\nWhoever entered his return was in vain,\nWithout a compass for returning again.\nOf Mynotaurus, this was his dwelling,\nLike a person made for torment,\nA painful tabernacle for sinful people,\nFor all that lay there in peril,\nThe monster must devour them and make it difficult,\nAnd especially was this torment ordained,\nFor all those who were sent down from Athens,\nBut in this matter some people varied,\nAnd affirm that queen Posiphe,\nOf king Minos loved a secretary,\nCalled Taurus in Bochas, you may see,\nAnd thus the king, for all his royalty,\nWas deceived, for who may he preserve himself,\nWhile women list beguile him?\nFor by this Taurus Bochas bears witness,\nQueen Posiphe had a fair child,\nMinos not knowing by any likeness,\nBut that the child was born to be his heir. His trust was good; he filled no dispair,\nFor some husbands as poets have compiled,\nWho most assure, rather beguiled,\nInnocents cannot judge amiss,\nNamely of wives that have been true,\nClerks may write, but doubtless this is so,\nOf their nature they love nothing new,\nSteadfast of heart they change not their hue,\nHawks best bought sometimes a check can make,\nYet for avail the foul is not forsake,\nOf this matter write I will no more,\nBut always the tribute and service of the town,\nProceeds forth; they were constrained so sore,\nLike as their lot turned up and down,\nFor there was made none exception,\nOf high or low, neither for sour or sweet,\nBut as it filled they were sent into Crete,\nThe statute was so unyielding,\nThey till at the last it filled on Theseus,\nThat he might go forth among the rout,\nKing Aege's son being in great doubt,\nTouching his life which might not be soured,\nBut that he must with others be devoured,\nWhich Theseus for his worthiness\nAnd of his knighthood for the great increasings. Through manly force and for his prowess,\nHe was once called the second Hercules,\nAmong Amazons, he placed himself in their midst,\nMarried Ipolito as books specify,\nThe hardy queen, called the queen of women,\nAnd afterwards went to Thebes,\nThere he helped the ladies, in particular,\nWho complained to King Creon,\nDisturbing them like their real state,\nTo hold and honor the funeral festivities\nOf their lords and queens and princesses,\nOut of wifely truth to show their kindness,\nWhen this duke, the maner, had seen,\nAnd of Creon the great iniquity,\nTo the ladies, he made delivery again,\nThe lords' bones of ruth and pity,\nYet in his youth, out of his city,\nHe was delivered by statute, most odious,\nTo be devoured by this horrible beast,\nHe went to prison for all his semblances,\nAs the statute cruelly ordained,\nBut of ruth and gentleness,\nHe preserved him from that deadly pain,\nOf King Minos' two beautiful daughters,\nAdriane showed a remedy,\nAnd fair Phedra that he should not die,\nThrough her help, he slew the monster. That was dreadful and ugly to see. By them he escaped from what he was very eager to avoid. Led them with him toward his country, And by the way divided from all pity. Adriane falsely he had forsaken, Surrendering himself to Phedra. In the midst of the sea he left her on an island, Toward no certainty she knew no decline. She weeps, she cries, \"alas,\" the herd while, For her fate this was the mortal fine. That for pity Bacchus, the god of wine, Took her to wife who now in heaven with nine stars shines. Thus of Theseus you may behold and see, The great unfaithfulness, the mutability, The broken assurance and the newfangleness. But only women keep their steadfastness, Undefiled save some time of their kind, They must them purvey when me are found unkind. Of Theseus I can now say no more, In this matter to make of him memory, But to King Minos I will resort again, To tell how fortune ever false and transient, In what points difficult has his glory been. First of all, Bochas echoes specify. Of posiphe the foule aduoutrye\nWhich was his wife and stode wele in his grace\nTo his plasaunce she was moost souereyne\nBut a cloude of a small trespace\nMade her lorde at her disdeyne\nBut he of wisdome bare pryuely his peyne\nFor such caas this is my sentence\nLete prudent husbondes take theym to pacience\nOn other thinges Mynos gan also compleyne\nHauynge in herte therof full greate greuaunce\nThat he so lost his faire doughters tweyne\nAnd Mynotaurus slayne with myschaunce\nAlso to him it was a greate peyne\nThat theseus was goon at liberte\nAnd from all tribute delyueryd his cyte\nIt greuyd him also in countenaunce and chere\nThat theseus Adriane forsoke\nIt likyd him also nat the manere\nVnto his wife that she phedra toke\nAnd yit this phedra like as scith my boke\nHadde two sonnes by this theseus\nFirst demophan and next antiochus\nAlso theseus after gan him drawe\nTowarde cecile in stele armyd clene\nWith Pirotheus in armys his felawe\nFor to rauyssh proserpyna the quene\nBut of entent phedra full vnclene Louyd, her stepson called Ypolitus,\nBut he was dangerous and forward in his desires contrary to hers,\nIn his approach not good or kind,\nOf his false intent she began to vary,\nAgainst her fully, to maligne,\nWith a prince of many tokens and signs of womanhood, she began to accuse,\nHer accusations were:\n\nHe, who says that women cannot imagine,\nIn their differences, untrue tales,\nTo their desire, if men do not incline,\nNor on their feigned, false woo, rue,\nAnon they can compass things new,\nFind and fish out of their intention,\nA cover,\n\nShe has accused young Ypolitus,\nOf false adultery in his tender age,\nTold and affirmed to Duke Theseus,\nWith full bold cheer and plain visage,\nHow he had purposed to do outrage,\nOnly by force to press her beauty,\nHer lord beseeching to reform and dress,\nThe great iniquity done to his wife,\nWhile he was absent for things that bore charge.\n\nWives of tales sometimes are inventive,\nTo suffer their tongues falsely flying at large,\nBut felons that list of damaging them discharge. Of such accusation they take no heed\nI mean nothing of wives who have been good\nNor of women who flourish in Innocence\nFor God's sake and the holy rood\nBut men should do due reverence\nTo their noblesse and their excellence\nDeclare their bounty and their virtue show\nAnd more they cherish because there are but few\nTouching the accusation against Ypolitus\nThough it so were that it was false in deed\nYet he, for shame and fear of Theseus,\nAs the story reveals and you may read,\nIn his heart caught a manner of fear\nThat alas this simple young knight\nFled and withdrew him out of his father's sight\nThough by desert in him there was no lack\nOf hasty fear as began to remember\nOr in a chariot or\nHis horse startled there filled a sudden wrack\nDown from a rock hanging as you shall learn\nHe and his chariot were drowned both in fear\nThus uncleanny in his most lusty youth\nHe was conveyed to his destruction\nThe slander conspired as it well I could tell\nBy false Phaedra but in conclusion\nThe slander turned to her confusion For when she knew Ipolius was dead\nThrough her fault, she took a sharp sword\nAnd with it rent her heart asunder\nLo, how vengeance ever will rebound\nOn those who falsely cause such pain\nLo, slanderous people, like as they ordain\nWith their defamations, they taunt others\nGod at last can requite their malice\nBut some books of Phaedra record\nThat she, ashamed and confused by this deed,\nHung herself high with a cord\nLo, how slander can quiet folk for their reward\nTherefore I counsel every man to beware\nIn such matters that stand in uncertainty\nFrom his hasty language, restrain his tongue\nAmong these stories, woeful to read\nAll besmeared with tears in his face\nSuddenly, John Boccaccio took notice\nIn the midst of the press, this proud duke,\nCalled the great constable of King Jacob,\nTo Israel, a very mortal foe. With people he rode, conquering\nAnd wherever his men went, the earth quaked, people dreaded him so,\nFled from his face where he called for a far,\nNine hundred ways he had for the war,\nStrongly armed with hounds made like this,\nWho approached me and intended to wound,\nThis Zisara was sent to be their scourge,\nBy God's permission, to chastise their sins,\nTheir old offenses to punish and to purge,\nAs a flagellant, many various ways,\nBut when they began to govern themselves better,\nAnd for their transgressions to fall into repentance,\nGod withdrew the hand of his vengeance.\nFor in their misdeeds they began to know the Lord,\nFeeling the prick of his punishment,\nAnd mercy then bent the bow,\nOf his fierce wrath and chastisement,\nTo God they made their invocation,\nAnd he heard them in their mortal fear. In judgment you may find the story,\nHow Zisara sought to oppress the Jews,\nIn their dispute, God sent them Deborah,\nA prophetess, a witness to this,\nTo counsel them and address their arms,\nAnd by the spirit of her prophecy,\nTo withstand the great tyranny\nOf Zisara, who descended with a great army,\nInto the field he retreated,\nBut Deborah, of great discretion,\nWhen she saw the Jews dispirited,\nAnd their courage sore afraid,\nShe made them first devoutly in that fear,\nTo cry to God to help them in their need,\nShe was their judge and their governor,\nChief of their council and of custom,\nDepending on great wisdom,\nThat stood in doubt by the judgment of equity,\nShe tried them out under a palm tree,\nAnd was not hasty to determine,\nUntil she heard and knew of the coming,\nOf Zisara with full power and might,\nCalled Ia. Upon hearing for vengeance, Delbora understood\nThe reasons wisely to defend\nShe barred her husband from doing wrong\nAgainst Zisara, taking ten thousand with him to fight\nFor their right, and that he should take a great army\nBut he, for fear, abandoned the journey\nAnd refused to face him, though truly\nBut she was present and urged him to convey\nWell, well she said, if it stands thus\nThat you have a manner of fear\nI will gladly go with you\nYou, to support in this great need\nBut trust fully as you shall find in deed\nThat a woman with laude, honor and glory\nShall win the prize of this victory for you\nIt followed truly as she said\nAuspiciously she made her arrangements\nAnd the chief charge on herself she laid\nAs princess of jewels governance\nAnd prudently she advanced herself\nWith God conducted and the support of His grace\nWith Zisara to meet in the field\nAnd especially concerning this journey\nGod took away the spirit and the might. From his fierce determination and courage,\nHe was resolute to enter the fight.\nHe kept his charge and turned to flee,\nKnowing no safe place to abide,\nUntil Iael, a woman, hid him\nWithin her tent and came close to killing him\nIn her amorous desire for a drink,\nShe gave him milk and filled his head with sleep.\nAnd while he, in sadness, began to wink,\nShe began to ponder, thinking that with such a shape,\nHe would not escape the life.\nShe took an avenue that was sharp and long,\nAnd cunningly assumed the role,\nWith a mighty, round, and strong hammer,\nShe drove the nail through his head - this was her vengeance.\nThrough the tyrants who trust in fortune,\nWhich will not allow them to continue,\nIn their usurped tyranny,\nTo keep people in long subjection,\nThey can deceive them with flattery,\nUnder a false color of collusion,\nAnd with a sudden transformation,\nFortune can trouble the poor folk. Reverse their pride with their faces doubled, and though she were defaced of figure, she showed in her a manner of majesty. Her misfortunes and her infelicity were declared plainly, and she, of all princesses who stood in estate, was herself the most unfortunate. This gave Bochas full great occasion, for when he saw her pitiful appearance, he made a lamentation of uncouth sorrows which assailed her, with a tragedy to weep and to wail. Her importable and strange deadly strife, which she had endured throughout her life, was the subject of his lament. He first describes her birth and asserts in his book that she was descended from a noble line. In flourishing age, also when she shone, she wedded the king of Thebes, who in his time was called Syus. And when her womb arose by process, the king was glad, and also desirous to know the child's state in some way. He thought he would go do sacrifice to Apollo to have knowledge concerning it. Touching the child when it was born, the father pondered what would follow in conclusion. He was eager and hasty to know, first, by the heavenly disposition and the favor of Apollo's mighty deity, what fate his child would meet. Apollo answered, \"Your child will truly in deed slay his father and make his sides bleed. There is no other way but with his sword he must necessarily die.\" The king was heavy-hearted and trusted this prophecy. Sorrowful, he ordered, through his providence, that his son be slain without delay after his birth. He commanded his men to go into the forest and kill the child immediately. The ministers carried out the king's bidding, taking the tender and young child and leading him into the forest. To be consumed by beasts most savage,\nThe mother, alas, was on the verge of a rage,\nSeeing her child so fair of face,\nHe shall thus be dead and done no delay,\nLittle wonder that she felt some,\nTo all women I report,\nAnd to mothers who have tender hearts,\nIn this matter Iugis was to be,\nWas it not a pity, was it not a sight,\nThat a princess, a queen, alas,\nShould know her child devoured in such cases,\nAfter his birth, Layus took good care,\nWithout mercy, respite or delay,\nThat to one who kept his sheep,\nThis young child, upon a certain day,\nShall be delivered in all the haste he may,\nThis said shepherd went forth at once, right away,\nThe child, benignly beholding with look and face,\nThought in his heart and inward sight,\nHe should do a great wrong,\nTo slay this child, therefore he showed him grace,\nTook first a knife and did his best work,\nThroughout his feet to make two holes.\nTook a small rod of yew. Percy, the feeble boy, alas, was bound fast and securely\nA young child hung up on a tree, intending not to be\nThrough wild beasts cruelly and savagely\nSuddenly devoured by their rage\nUpon the tree, while he hung thus bound,\nBy chance, a shepherd found the child I had discovered\nWho, in truth and pity, took him down\nBrought him home to his town, and made his wife care for him\nTo nurse him with her breasts\nWhen he was born anew and recovered,\nAnd fully healed of his wounds sore,\nThis young child, who had endured all this,\nWhen he grew older and nature began to restore him,\nThe shepherd, who loved him best of all,\nCalled him Edipus, for Edipus was more fitting,\nHe who conceives the exposition, but Fate I perceived in both,\nIn that language, as it is recorded, is mentioned,\nMeropa, wife of King Polibius,\nThe shepherd, with humble intent,\nBegan to present the child to her. And she was barely of nature,\nShe and the king of Corinth shared one affection,\nThey took Edipus as their son and heir by adoption,\nTo reign in Corinth by succession,\nThe king, the queen of Corinth, the country,\nHad the child in great cheer,\nLet men consider in their discretion,\nSudden change of every manner of thing,\nThis child was sent out for his destruction,\nAnd now provides to be a king,\nAnd through fortune, ever double in working,\nHe who was refused to be among the most savage,\nIs now received to knightly heritage,\nDestitute he was of his kindred,\nForsaken and abject of blood and of allie,\nIn tender youth his feet were made to bleed,\nHung on a tree and began to cry for help,\nBut God, who can magnify mischief,\nAnd comfort the disconsolate Lolke,\nHas made this child now thus fortunate,\nAnd provided to be a king's heir,\nOf him who stood on the brink of death in adventure,\nFortune can show herself both foul and fair,\nThe people brought low are well able to recover,\nAnd such as patiently can endure. And he listed not against their chastising,\nGod, out of mischief, could suddenly bring\nBut when Edipus grew up to an age,\nLike a young prince increasing in nobility,\nLusty and strong and fresh of heart,\nBy chance it fell so in poverty,\nOr by\nHe was not the son to the king\nAs by descent b,\nTherefore, he began to ponder,\nAnd to find out and be certain,\nHe thought he would use some art,\nAnd to the king he excused himself,\nFor a time withdrawing his presence,\nUntil he knew by some experience,\nOr by some sign, how the matter stood,\nHe thought he would do his diligence,\nTo know his father and also of what lineage,\nHe was descended and have some evidence,\nTouching truth how it stood in sentence,\nAnd there Edipus fell upon his knee,\nAfter his offering had answered at once. Towards Greece he should go,\nTo a mountain named Phocis, there he was to hear,\nThe answer was the same from his kindred,\nHe should slay his own father there,\nAnd after that draw near to Thebes.\nWed his mother, called Iocasta through unfortunate chance,\nHe lingered no longer, but in haste went forth,\nAnd on his way he began to ride,\nUntil he reached the mountain of Pho,\nBeside which stood a great country,\nCalled Citioens, who at that time were certain,\nHis father Layus, through his chivalry,\nHad entered into battle with Cyticus,\nAnd Edippus came with the party\nFrom the hill, armed in plate and mail,\nAnd as they began to engage in the press,\nAt the encounter, unknown to him, Edippus slowed the king,\nNot suspecting that he was his father,\nHe passed unnoticed and also came to the town\nOf mighty Thebes, renowned for his high reputation. He was received with full great reverence\nBecause he slew in their difference\nThe sphinx, the horrible serpent to see,\nSometimes ordered by incantations\nTo destroy the town and the country\nBy his cunning, sneaky questions\nSlaughtered man and child in all regions\nThose who could not by wisdom or reason\nMake plain the serpent's perplexing question\nWhoever passed by he could not excuse\nBut the serpent would cruelly assault\nCalled by some an uncouth devil\nTo reveal who had assaulted\nThere was no help nor other remedy\nBy the statute but that he must die\nAnd for all people have no knowledge\nOf this demand what it was in truth\nI well rehearse it here in my writing\nCompendiously, that men may read it\n\nFirst, this was monstrous and spoke against nature,\nAnd if it filled that any creature,\nMan or woman, should pass by,\nHigh or low, of all that region,\nAs I said before, there was no other grace,\nBut if he made a plain exposition\nOf this serpent's fierce question. He must die and make no difference. Which demand was this in the sentence? The serpent asked what thing may that be, A beast or a bird when it is brought forth, That has no power to stand, go, or flee, And afterward, if it is well sought, Goes first on four or else goes not, And by process on three and then on two, And again as nature ordains, It goes on three and then on four again, Also kindly, right nature disposes it so, And in a while it follows in certain. He must, of kind, resume again to that, And how can the meaning be clearly seen? He of this serpent shall be devoured. This Edipus was solemnly intent, Not to rake or hasty in language, But in his heart with great demure of look and visage, Consider first this perilous fell passage, See well beforehand that it was no joke, And fully provided that no word escape, At good leisure with whole mind and memory, Seeing the earnest of this mortal enterprise, His life depending between death and victory. This is a child who cannot suffice\nAt birth, the truth is always seen\nWithout help, he cannot sustain himself\nAfter four, he naturally creeps\nFor weakness and tender greenness\nNoricis can tell that they keep them\nBut afterward, he dresses himself\nWith his two feet, the third to express\nIs his hand or bench or support of some wall\nTo hold him up lest he falls\nAnd afterward, his strength increases\nTo great age when he attains it\nThen, from his nature, he goes up right\nMightily upon his two legs\nThen comes age, his power to restrain\nCrooked and lame, like men see\nWith a staff or potent to make up legs three\nBut when feebleness or sickness assails\nOn hands and feet he must bow and stoop\nFor crosses' power may not then avail\nWhen lusty age is banished and shut out\nThen again, there is no doubt\nWith four feet, he returns to the earth\nFrom whence he came, there still to sojourn\nAll come from earth and all to the earth shall. Against nature, no protection is given\nWorldly estates, however great they be, are mortal\nThere is no redemption for treason\nHe who climbs highest falls lowest down\nA mean estate is best for one who knows it\nBetween great presumption and bowing down to the low\nFor he who sits highest stands in jeopardy\nUnder danger of fortune, like to fall\nMischief and poverty, as for their nature,\nHave been brought among these people all\nSome people have sugar and some have gall\nTherefore, Solomon, mirror of wisdom,\nBetween great riches and between indigence,\nAsk me about sufficiency called contentment\nTo hold him content with competent dispense\nNot to rejoice in excessive abundance\nAnd ever in poverty to send him patience\nSober with his plenty in scarceness none offense\nAs of grumbling, but between joy and sorrow\nThank God of all and ever be glad of heart\nEarth is the end of every kind of man\nFor the rich with great possession\nDeath comes as soon as I recall can\nAs does the poor in tribulation\nFor death makes no distinction By singular favor between them, I lech [choose] between the poorest [of two]. This problem is concluded in this case, which the serpent began to subtly propose: when a child is first born, alas, nature disposes him towards his deathward direction. Every day is a journey, there is no other explanation. Experience can teach in every age how this world is but a pilgrimage. This said Edipus, first born in Thebes, was sent to a forest to be devoured, found and brought forth as you have heard before. And after drawing home to his country, he slew his father, so unfortunate was he, in a fit of rage following him all his life. But for that he, through his high prudence, declared to the serpent every detail, he slew him afterwards by knightly violence. More by wisdom than of armor and of steel. The Theban seer can tell you well [about it], which was one cause of the jealousy that arose. Wherethrough Edipus wedded has the queen called Iocasta, princess of that country, his own mother unknown to him both. And though she was beautiful to see,\nWith this marriage, the gods were very angry,\nFor their alienance, nature disliked\nThat a mother should her son become her husband.\nThere was no convenience in this,\nNeither to be supported by kin nor reason.\nBut if it be the heavenly influence\nDisposed it by the inclination\nOf some false, froward constellation,\nCaused by Saturn or Mars, the froward star,\nTo engender strife or some mortal war,\nIn this matter, plainly I deem,\nOf no cunning but of opinion,\nThough he was crowned with scepter and diadem,\nTo reign in Thebes, the strong, mighty town,\nThat some aspect came from heaven down,\nUnfortunate, froward, and full of rage,\nWhich, against nature, denied the marriage.\nHe was crowned by the assent of all the town,\nFlourishing as a ceasar by sovereignty of peace,\nAnd while he held the possession,\nSons and daughters he had doubtless,\nThe first son called Ethiocles,\nPolly,\nAs Boethius says, the second brother,\nAlso he had goodly daughters two. The eldest was called Antigone,\nThe second was Ismene.\nBoth were right fair to see,\nThe queen Iocasta could be no happier\nThan to remember when they were young\nHer gods had increased their lineage\nIt was her joy and her felicity\nTo see her children so fair within\nBut often joy brings adversity,\nAnd hope is uncertain when it appears,\nContrary trust gladly seeks reprieve,\nWhere false winning is conceived in the heart\nThrough ignorance, which many have been deceived,\nWhat thing on earth is more deceptive\nThan when a man supposes himself to stand secure\nAnd from his joy is suddenly removed,\nFor where fortune is found to be hasty,\nTo try people is grievous to endure,\nSudden changes are hateful to nature,\nUnexpected woe that comes upon happiness\nIs to hearts right distressing and burdensome,\nAnd he who has felt his part of willfulness,\nSorrow following is to him odious,\nAnd worst of all and most contrary,\nIs when estates are highest in renown. From their nobility suddenly brought down,\nThere is no glory which shines here\nThat false fortune cannot magnify\nBut when his land is brightest and clear\nShe can eclipse it with some cloudy sky\nOf unwarranted sorrow only of envy,\nSee the example of Oedipus, an open evidence\nWhich by his life had experience\nOf high nobility and thus also\nPart involving great adversity\nHis joy ever meant with full mortal woe,\nFor while he reigned in Thebes the city,\nAnd Iocasta with full great royalty,\nWithin the country there filled a pestilence,\nThe people infecting with his violence,\nThrough all the land and all the region,\nIn every age but most grievously,\nOn them especially\nAnd of vengeance the sword most rigorously,\nDay by day began to bite and gnaw,\nOf each estate causing people to perish,\nThus began to increase the mortality,\nThat every man stood in jeopardy\nOf their lives throughout the country,\nSo important was their malady. The people cried and wailed, desperate for help and preservation. They searched for herbs and spices in their coffers and sought assistance and other remedies. The wise philosophers and their skilled diviners questioned why the gods, with such harsh and cruel methods, chose to mortally chastise them in this way. Among them, in truth, there was one particularly wise and prudent man, a prophet named Tiresias. He affirmed and declared, as it was revealed to him by a miracle, that Phoebus himself had announced the oracle. The cause of this sickness and these maladies, as the gods had plainly decreed, was revealed. Seneca also wrote in his tragedies that though the cause was secret and concealed, there would be a king appointed for the task, who would slay his father and take his mother as his wife. Until this was done and carried out in deed, there could be no redemption. But pestilence shall multiply and spread\nEver more and more throughout that region\nUntil the time that he is put down\nFrom his crown, which was not long ago\nHis father sloughed among his mortal feet\nAnd has his mother wed again\nAgainst law and against all right\nUntil vengeance is done for this crime\nThere shall be war, pestilence, and fight\nSorrow and great strife and every manner of wight\nOf vengeance, his neighbor shall hate\nBrother with brother and blood with blood debate\nThis and some there may be no succor\nWhich brought the people into great heaviness\nFor Tiresias the great diviner\nBy prophecy told them thus express\nAnd at the last by tokens and witness\nMen understood and signs outshowing\nThis pestilence was brought in by the king\nAnd though the people gave no credence\nTo Tiresias nor to his prophecy\nThe queen Iocasta caught an evidence\nAnd in her heart a full great fantasy\nSpecially when she did see\nKing Oedipus the feast when she saw him wounded This rumor was based on truth because there was a diviner\nWho predicted that Oedipus would lay Laius in Thebes' succession\nWhereby the king, queen, and city\nFell into great trouble and great adversity\nMore than I can report by writing\nFor there was nothing that could give them comfort\nOft in the day, Iocasta would weep\nKing Oedipus sobbed and wept\nIn salt tears, as if they would drown\nDeath's crushing grip entered their hearts\nA day completing a night they may not sleep\nCursing the hour of their nativity\nThat they should live that day to see\nTheir mortal chance their deadly adventure\nTheir fortune also which began to frown\nImpatient and dolorous to endure\nTheir unfavorable fate with their furrowed brows\nThe king, for his sorrow, cast away his crown\nAnd began to race for the constraint of his pain\nOut of his head, his woeful eyes two\nDay and night he cried after death\nHateful to come in any man's sight\nMost desirous to yield up the breath. Woeful in heart to come in any light,\nCoordinated for sorrow, feeble to stand upright,\nAnd especially in his deadly distress,\nFor fear and shame he dared in darkness,\nThe cruel constraint of his most grief,\nWas that his sons had him in contempt,\nWhich increased his sorrow greatly,\nFor him to scorn was set all her delight,\nNever one that stood in worse plight,\nFor lying and destitute of cheer,\nTo the gods he made this prayer,\nBeseeching them with a full woeful cheer,\nUpon his woe to have some compassion,\nAnd that they would for his pain avenge,\nBetween his sons make a division,\nEach to bring the other to destruction.\nThis was his prayer in substance,\nThat each one may take vengeance,\nIn few years for their unkindness.\nThey heard his prayer as you have heard divide,\nThe brothers two through their cursedness,\nEach began other mortally to despise,\nFor lack of grace and false covetousness,\nEach for his own, desirous in deed,\nTo foresee the other to reign and to succeed.\nAnd thus these brothers most unfortunate. Between them, there was a dispute and finally this unfair debate brought all of Thebes to destruction. It was there that a convention was first made. By agreement, each should reign for a year, with the other absent and not coming near. This was concluded by their mutual assent and by the accord of that region. Polynices withdrew and was absent. Ethiocles took the first possession. But when the year, by revolution, had come about, he failed in his intent and refused to assent to the accord. This was a cause of their both struggles. Polynices, thus put out of his right, remained until Adrastus, king of Argos, was involved. He, who was the greatest in might throughout Greece, sent a knight, his son in law, to Thebes to deal with this matter and bring about a settlement. Through the king's call, Ethiocles was willing to condescend to truth and reason to stop the war and cherish peace. After the accord and agreement, he went up to deliver the mighty town of Thebes to his brother, who was absent without. Now that his year was fully completed. But he was false and frowardly began to vary Ethiocles from his convention. Adrastus would no longer stay when Tedeus had made his report. But he called at once throughout his region all the worthy men, near and far, against Thebes to begin a war. For this reason, as you shall learn, Polynices had sworn to force his party. I, Adrastus, the flower of chivalry, had promised him the king's daughter in marriage. When Tedeus informed him of Ethiocles' answer and his recklessness, he had no warning. Nor did he pay heed to the accord made before, concerning the delivery of Thebes the city. But whoever wishes to learn the story clearly of these two brothers and their discord, and Adrastus lay before the town, and Tedeus, through his high prowess, fought by the way as he went on his message. And all the worthiness of Greece went with King Adrastus on this expedition, and of the mischief that filled that passage, for the lack of water until they reached Ismene. Norissh of Ligurgus, so fair to see,\nThought Tideus to find a river,\nShe who excelled in beauty so,\nNeither the serpent's ugly visage,\nOf King Ligurgus, the child slipped at the well,\nNeither how Amphiorax filled down to hell,\nAll to declare to me it seemed unnecessary,\nFor in the siege of Thebes you may read,\nThe story is told and made mention,\nOf their beauty, their power and their might,\nAnd how Adrastus laid before the town,\nAnd how they met every day in fight,\nTideus, the noble, famous knight,\nSo renowned in acts moral,\nWas slain, alas, as he fought on the wall,\nAnd how the brothers met among the press,\nLike two tigers or mad lions,\nWith sharp spears, this is doubtless,\nEach of them shed another's heart's blood,\nThis was their fine and thus it stood,\nSave at their feasts called funeral.\nThere filled a marvel which I shall tell,\nWhen they were burned into ashes dead,\nOf their envy, there filled a great wonder. Among the Britons and the Coles,\nHigh in the air the smoke went separate,\nOne to one party and that other yonder,\nTo declare the story I am not loath,\nThe great hatred that was between them twain,\nThus for their ire and false discord,\nAll the lords and all the knighthood\nWere slain of Greece and also of the town,\nAnd root of all my line\nWas false alliance and fraternal envy,\nAnd chief ground with all the surplusage,\nWho seeks rightly was unkindly marriage,\nThe queen Iocasta felt her pain,\nTo see her children each of them slay one another,\nHer son her lord blind on his eyes twain,\nWhich to his sons was father and also brother,\nFortune would it should be none other,\nAlso Parca,\nSpare not her nativity,\nAlso when Iocasta stood thus disconsolate,\nAnd saw of Thebes the subversion,\nThe country destroyed was and desolate,\nThe gentle blood shed of that region,\nWithout comfort or consolation.\nThought she might be no more appeared,\nBut of all hope fully despairing,\nTrist and heavy pensively she spoke no word. She turned her sorrows old and new,\nTook the sword of him who was her lord,\nWith which Edipus struck Layus in the heart.\nShe feigned all her pains' intensity,\nAnd from her body her soul to divide,\nRuined herself through every side.\nShe was weary of her will to live,\nSeeing Fortune's great unpredictability,\nHow her disgrace and slander were so rampant,\nAnd of Edipus' great wretchedness,\nAlso of her sons' great unkindness.\nAll these things weighed heavily upon her,\nFor distress she who wished to live no more.\nBuchas writes of her fairness,\nThe constraint of sorrow caused it to fade,\nThe famous light also of her nobility,\nAnd all the clarity of her days' gladness,\nWith unwelcome armies she was overwhelmed,\nOf genuine anguish that she herself hated,\nSo contrary was her fate,\nThus death devours with bitter gall,\nJoy and sorrow avoiding all mercy,\nAnd with his dart he makes fall,\nRich and poor marking suddenly,\nHis unwelcome stroke strikes indiscriminately,\nFrom him refusing favor and all reward. Of all estates he takes so little heed\nBetter to die than live in wretchedness\nBetter to die than ever live in pain\nBetter is an end than deadly unhappiness\nBetter to die than ever in wo complain\nAnd where misfortune at people complains\nBy wretched constraint of long continuance\nBetter it is to die than live in such grief\nTake example from this, and a proof\nOf King Oedipus, who was so long ago\nOf Queen Jocasta, who felt such great misfortune\nAnd of their children, remember also\nWhoever lived in envy, sorrow, and woe\nFortune, alas, during all their days\nWas so cruel to them at all attempts\nTouching Oedipus' process, find I none\nWhat end he made in conclusion\nSave Boeotia writes how King Creon\nCousin and heir by succession\nExiled him chained far from the town\nWhere he endured misfortune, sorrow, and fear\nUntil mankind untwined his lives' thread\n\nIn this tragedy, three things you may see\nThe pride of Jocasta and false presumption\nThe great adversity of Queen Jocasta Of King Edipus, the inclination\nTo vices all and the decision\nOf the two brothers plainly to assure\nKingdoms divided may not endure\nFor who has ever seen a kingdom or country\nStand in quiet possession\nBut if there were right peace and equity\nAnd just accord without dissension\nVoid of treachery and false collusion\nPlainly declaring by example and by scripture\nKingdoms divided may not endure\nSee here an example of Thebes the city\nAnd how that noble, mighty region\nThrough their forward, false duplicity\nWas brought to their destruction\nTheir promise broken and their cover treason\nShown by their armies, impossible to recover\nKingdoms divided may not endure\nPrinces, princesses who have sovereignty\nOver the people and dominion\nIf you wish to long live in felicity\nCherish your subjects, do no extortion\nAnd advise of wisdom and reason\nAs this tragedy does to you disclose\nKingdoms divided may not endure\nBoethius, the poet and author of this book. Him intending to gather and compile various stories, he took up his pen. He recalled within a little while in this chapter to direct his style, to write the story and make it concise. Abandoning all other tales of Duke Theseus, lord of Athens, a famous great city, strong and mighty on every side. But at his back, Bochas did cry out and beseech him to stay. Bochas said he did not wish to hide his wretched case from him or spare his pitiful complaint. I, Theses, am drenched in tears, weeping as you can see. Sometimes son of the mighty king, Philistines, and born also of queen Pelopidas. And since you are eager to write of unhappy people and their woes, my will is this: proceed, turn your style and take your pen in hand. Leave Theseus and take no notice of him. But first, my tragedy, let you discern it. For I suppose that in all your life, you have never seen anything more dolorous, more unhappy, more pitiful. \"Alas, my unfortunate experience is incomparable to the sorrow endured by Queen Iocasta, the most wretched creature, or by Oedipus, her husband, in his constant complaining. My complaint has no end, but lasts forever and bears witness to it. No sorrow resembles my wretchedness. With that word, John of Bochas listened gravely to give him audience, and remained quietly to hear the substance of his mortal offense, which began to reveal the sentence:\n\n\"O John, I pray you take heed,\nMy woeful tale that men may read,\nAlas, my brother, called Attreus,\nSour-reasoned and full of deceit and treason,\nExceeding all other fraud,\nWhose hidden hate is more than I can tell,\nSupposing him of very innocence,\nIn him no malice, deceit, or offense,\nBut as a brother should trust,\nI trusted him from heart and thought,\nIn his person I supposed nothing,\nThat ever he could do such a thing.\"\" In him whom no malice conceives,\nI deemed him as my true brother,\nI saw no sign, nor knew another,\nIn him supposing no duplicity,\nBut alas, who might it ever be,\nOr who did ever in any story find\nBlood turning against blood to be so unkind?\nI will pass over to tell the worthiness,\nTouching the estates of our progenitors,\nOf our kindred and the great nobility,\nI tell nothing of our predecessors,\nNor of my youth how it passed before the flowers,\nThe wretchedness that I am in falls,\nMy brother found a false occasion,\nAgainst me and began a false cause,\nTo banish me from our region,\nAnd began at me with such hatred,\nIn our kingdom which is called misery,\nI should have lain by his wife the queen,\nThis he accomplished falsely through malice,\nHe himself well knowing that it was not so,\nEver found unkind and his avenue\nNot like my brother but like my deadly foe,\nAnd to increase a great portion of my woe,\nBy long process in his intention,\nHe imagined my destruction. The people were overjoyed and welcoming throughout Mycenae, that mighty region,\nUpon my arrival, every one showed heartfelt affection towards me,\nThere is no damage in companionship,\nNothing can be compared to feigned truth and simulation,\nWhen fraud is hidden with a fair countenance,\nPretending truth outwardly through deceit,\nAnd beneath the most false intent,\nDoubleness hides the serpent,\nAs the dragon is hidden under flowers,\nTo betray unexpectedly,\nSuch people have no suspicion,\nBut truly men are in their pure innocence,\nUntil they are caught unaware of a difference,\nLike a fish with bait of false pleasure,\nThe hook is not seen to bring him to harm.\nThus, upon my homecoming,\nI was received with every circumstance,\nLike a half heir and brother to the king,\nAnd he pretended as if he had such great pleasure,\nInwardly. Of my repair of truth he spoke, and for rejoicing said he would go. His chief cause was false covetousness concerning this thing which he feigned towards me. And yet this kingdom should have been deservedly ours between us. But against truth he ordered me to be silenced in that region, he alone to have possession. Yet in his heart he contrived another scheme, To my undoing and dislocation, To the place where he banished me, He did it under a shadow of false collusion, To make a semblance of reconciliation, Showing a pretense, Me to resume again his presence, To be accepted as a brother, With full accord still to abide, Forgetting all injuries on either side, That nothing after should divide our love, But of one will and one intention, Leading all our lives without division, To his gods to perform some observance, For this accord and humble sacrifice, His ministers with faithful attendance, Waited on me in all their best wisdom. It needs not tell you, neither by writing in books, how half the joy he made when we met,\nFirst how friendly he did me embrace,\nWith heartfelt gladness within his arms twain,\nAnd how for joy the tears on his face,\nEntirely did distill and reine,\nBut that I must weep as he in his real state,\nThe wily wolf that cast him to devour,\nThe simple lamb which can no difference,\nNone help him self to succor,\nSo feeble he is to make resistance,\nWhich denies truth of false appearance,\nWhat wonder is it that the fraud was not conceived,\nThough such lambs unwarily are deceived,\nThough roses at midsummer be full sweet,\nYet underneath is hid a full sharp spine,\nSome fresh flowers have a full bitter root,\nAnd loathsome gall can also sugar under mine,\nIn dreadful storms the sun among doth shine,\nAnd under a shadow of feigned friendliness,\nThere is no friendship so perilous to dread,\nThus remembering the faithful words stable,\nOf my brother shown unto me. At our meeting, the amiable kissing\nThe assured conspirators at our fraternity\nBut often men may observe and see\nThat lilies grown among these nettles thick\nAnd flower delight in middles these wicked weeds\nThus while I remained in the king's house\nNothing adversing his deadly cruelty\nHis old hatred was so venomous\nAnd so odious to destroy me\nHe himself took my children to avenge\nAnd surely it is not a wonder\nHe cut their throats with a knife apart\nFor he thought that it did him good\nThem to dismember into pieces small\nAnd in a vessel for to gather their blood\nWhile they lay still and looked on him pale\nThis was his deed in a desert valley\nWithin a cave that no man should spy\nTreason conspired of his false tyranny\nThis was the substance of his sacrifice\nI believe the gods thereof did arise\nOf his false offering when they took heed\nHe roasted their members and ate\nAnd with this abominable food\nHe made me serve at the table\nIn covered cruets also it stood. To stem my thrust through his cruel veil of flesh,\nHe made me unwitting drink their blood.\nThis thing was not to God's displeasure,\nI dare say, for by demonstration.\nUpon this deed, without more obstacle,\nThe sun in heaven showed a miracle,\nWhich sore aggrieved could not behold,\nWith his beams thereon to cast his sight.\nFor displeasure, his clearness began to wane,\nAnd for vengeance to withdraw his light.\nThe day turning for horror into night,\nWhen he shone brightest in his midday sphere,\nHe hid his face and would not appear.\nBut I, alas, upon this horrible case,\nCould not imagine, nor could I think,\nOn any matter that was so odious.\nGet their flesh,\nWhich so sore sinks my heart,\nThat I may not touch this event.\nThe circumstances need not be recounted,\nIt does not require me to rehearse,\nMy wretchedness of all manner of things,\nOf diverse sorrows that assailed me,\nMy woeful sighs nor my grievous weeping,\nNor upon nights my dolorous waking,\nMy poverty nor how I stood in fear. To lease my life, take heed and remember all the circumstances,\nIf ever you saw of high or low degree,\nMore contrary or more unhappy chances than you heard recalled here of me.\nWeigh in the balance my sorrows, let see,\nIf any sorrow or misfortune unredressed\nMay compare to that I have endured.\nMy fortunes I find them always so fell,\nWithout favor and succor dispelled,\nMy brother on me ever so cruel,\nI often desired to have died.\nTo this day my spirit has been conveyed,\nWith sorrow and woe, devoid of all refuge.\nWherefore I pray, O book, be my judge,\nAnd in your writing let not me be behind,\nNor in your book, that you not disdain,\nAmong the people, that you have me in mind,\nWho for sorrow weep, wail, and plainly speak,\nAnd thus T.\n\nLikewise, he made an end to his tale to the book,\nAnd Treus approached John the bookkeeper,\nAs if he had fallen into a rage,\nWith a full pale face and envy dead in his visage. And furiously he began in his language,\nHow can this be / that like a madman I am,\nAnd falsely accused by one,\nWho cannot withstand, that I clearly see\nMy misfortunes, which cannot be refused,\nSo sore, alas, they work against me,\nAnd though Theo,\nAgainst me has forgiven here a tale,\nWhich in effect shall be found untrue,\nIf I have my complaint to declare,\nFor I purpose to tell a new tale,\nFrom beginning to end, and for no man to spare,\nHow he was the root and source of all my care,\nAnd ever, as it has befallen,\nRecall the beginning of my sorrows all,\nOnce upon a time when I reigned in my sickness,\nOf an age lusty, flourishing in my freshness,\nWith my wife Europa, who was renowned at that time for her beauty,\nThe most beautiful queen of her time,\nTiestes, who was the ground of all falseness,\nAs a traitor, his time spied,\nThrough his false flattery,\nCunningly contrived a means within my sight,\nBy deceitful ways that were incomprehensible,\nTo corrupt my wife's chastity,\nMy bed defiled, a thing intolerable. And to the goddess, very abominable,\nVswyng the queen to his fleshly pleasure,\nUntil the time that continuance\nShe by him had sons two or three,\nEach one brought forth in false announcement,\nClaiming that they had been,\nMine own children,\nHow this swine through his false lechery,\nThis Tiestes, after Europa,\nLay by his daughter called Pellopia,\nAnd by this process, forth a child she brought,\nAs Bochas says, full much treason he wrought,\nFor by his malice and his great outrage,\nDestroyed was all whole the lineage\nOf Tantalus, who by his living\nIn Phrygia reigned as lord and king,\nBut this Egistus, whom I spoke of before,\nFalsely begotten, my author says the same,\nOf Pellopia, as soon as he was born,\nTo hide the scandal, and also the defame,\nOf Tiestes, and also for to save his name,\nWhen he was but a day old,\nHe was outcast to beasts, full savage,\nTo be devoured. The story is well known,\nA milk-good, God grant him pursuit,\nTo foster him in his tender youth,\nHe night and day lying by her side. Within the forest I dwelt, until I grew old. Then I went to the court. Which of these stories is the most terrible? Of Edipus, or Theban brothers, full of woe and sorrow, or of us two brothers from Mycenae? I am known for my vengeful nature. I committed a cruel deed. I killed his children out of malice and envy, and roasted them when they were dead. Only beware, lest he take them, as a pretext for all this strife. Upon Europa, who was my wife, such hateful things belong. These things, which pertain to murder and treason, should be loathed by every man. Thus, we have both been unhappy. He first, through the sin of adultery, committed by the queen in my region. I accused him on the other side, of hasty vengeance, making me an avenger. His bed I defiled with his adultery. A thing most detestable to God and man. I, out of malice and false malice. Slough off his children and serve them at the table. This changing of fortunes, if commendable, each was desirous, through unfortunate chance, to wreak vengeance upon the other. Our great hatred, most odious, was found on both sides. Our cruel deeds wrought on each other's side. Seneca recounts them particularly in his tragedies, and there he divides our complaints, our malice, and our pride. Our fatal end in sorrow and misfortune was found when our lives were intertwined. When John Boccaccio had fully seen the accusations and how they had maliciously replied against each other in their disputes, he began slowly to hear their motions. He put up his pen and wrote not another word of their fury nor of their false discord.\n\nThis tragedy shows a figure,\nA manner of image and also likeness,\nHow contrary it is to nature,\nBlood to show unkindness.\n\nThis woeful story can bear full witness,\nAll such debates have been as you shall find,\nHateful to God and contrary to kind. For there is no more dreadful adventure\nThan in kindred to find unkindness\nNeither any damage more perilous to endure\nThan in friendship when there is strangeness\nA manner of behavior by example I dare express\nTo see the three debate again the rimed\nTo God were hateful and contrary to kind\nEvery beast and every creature\nLoves his likeness of kindly right I guess\nAnd when one truth twines hearts assure\nUndivided of very strife\nIt were a vicious, forward, cursedness\nTheir love to knit to lose or unbind\nHateful to God and contrary to kind\nPrinces, princesses, do your best to cure\nFrom you to avoid strife, fraud, and doubleness\nRemember upon the unhappy cure\nOf these two brethren and their wretchedness\nAnd of their both malicious, willful strife\nAnd how their struggles, have this well in mind\nTo God was hateful and contrary to kind\nA time, what it was in his flowers\nWas called the niceness of philosophers wise\nPrincess, of poets and expert orators Some of all sciences, as clerks could devise,\nWhen conjuring most clearly did arise,\nNamed of Greece the lantern and the light,\nWhich through all earth shed his beams bright,\nWith noble titles which were out of number,\nIn every court its renown did shine,\nThe fame thereof was clipped with none other umbrella,\nAll other schools it did so enlighten,\nFor in that city clearly to determine,\nOf the unarted, as two from one head sprang,\nThere ran out rivers and streams of all learning,\nThese sciences were called liberal,\nOnly of freedom, franchise and liberty,\nFor of a stroke that were produced thrall,\nThere should no branch study in that city,\nBoth by descent and synall high noblesse,\nThis city was sacred to mine,\nFor their wisdom and their sapience,\nOf mercury the festivals they observed,\nFor rhetoric and for eloquence,\nMighty Mars gave them influence,\nWith glad aspect,\nNoblesse of knighthood the clergy to defend,\nThis town was nobled by title of other things,\nAnd most glorious, reckoned in that age. By succession, dukes and kings, among whom was Duke Theseus, son of Aegeus, fresh in courage,\nWho ever held the crown, through his high nobility,\nIn their defenses, such trust, such allegiance,\nHe gave to them by his expert prowess,\nOf his great triumphs, such abundance,\nAnd especially their renown to avance,\nHe made them free, their tribute to release,\nAgainst Minos, the mighty king of Crete,\nFor by his force, the story is well known,\nThey to free and all that region,\nThe minotaur he slew in tender youth,\nAnd afterward, he atoned for it,\nIn most humble wise, to Jupiter,\nAnd a Theater called Marathon,\nDuke Theseus obtained the victory,\nAfter he went to Colchis with Jason,\nChief counselor, as memory tells,\nAnd by process to augment his glory,\nWith Hercules, his brother, to convey,\nAgainst the Amazons he went to war,\nConquered them, his manhood was well seen,\nHis force, his nobility in that mortal strife. And after that Ipolita, the queen,\nTook Itexas as her husband,\nAnd for his brother, she hid his life,\nDuke Pirithous, when he undertook\nTo capture the Centaurs for his sake,\nThese Centaurs, poets specify,\nAnd how they were once engendered on Chiron,\nWhen first their father, called Iris,\nWas enamored for many days on end,\nBecause she was so fair, the goddess and ruler of the sky,\nThis Iris was her secretary,\nAnd for her beauty and excellent grace,\nLoved her fiercely, despite her resistance,\nAs Boccaccio recounts and you may see,\nHe writes of how she,\nTransforming herself,\nAssumed the likeness of a heavenly cloud,\nPlainly supposing it was she,\nAnd thus she worked the deception,\nOf his folly, the gods there intervened,\nAnd with their meddling, brought forth\nThe Centaurs, these marvelous beings,\nWhich of nature were monstrous,\nHalf man, half horse, debased in this way. And they arranged wondrously, through their malice,\nTo instigate Pirotheus to make an invasion,\nAnd to dispossess him of his wife, named Ypodame,\nAnd to ravage her before his men.\nThere were a hundred of them, swift as the wind in their course,\nWho, through malice, surrounded him.\nDuke Pirotheus, on the day of his wedding,\nThey intended to ravish his wife as they arrived.\nIf for his part, there was no defense\nAgainst their power to resist,\nBut Theseus did not wish to delay,\nPirotheus' brother to defend.\nFirst, Theseus boldly challenged the centaurs knightly,\nSo mortally they dared not oppose him.\nAfter the conquest, they descended to hell,\nDuke Pirotheus and his worthy companions,\nDespite the danger of Dispiter and Proserpina, the queen,\nWho was the daughter of Jupiter,\nPirotheus first discovered the manner\nOf wilful conquest through his renown.\nRealms to conquer and hold possession. But by writing truly outside,\nHe plainly tells how Duke Theseus\nWas arrested in hell and must abide\nBy the force of cruel Cerberus.\nPluto was contrary to him\nUntil Pyrrhus found a release.\nThe case was declared to Hercules,\nWhich of his knights a remedy found\nTo help his friend, he did his best pain.\nFirst, by his prowess, Cerberus he bound\nAt the gates of hell with a triple chain.\nAnd of his manhood he did so ordain,\nDuke Theseus from danger to discharge,\nMalign Pluto to go at large.\nThey were in armies, brothers both twain,\nLoved as brothers both in war and peace,\nNeither could one to other feign\nTheir lives to jeopardy and put themselves in press.\nAnd both as brothers were called Hercules,\nTo signify, poets can well tell,\nThis name in conquest all other doth excel.\nBy old time, they that were peerless,\nFor their nobility in diverse regions,\nAll they for manhood were named Hercules,\nSuch as were famous for fa,\nTigers to daunt Boris and lions,\nAnd renowned among them ever each one. Bochas affirms that Theseus was the first, as I mentioned, by his knightly travel, when Athens stood in division among themselves through war and battle. By his wisdom and discretion, he set accord within that noble town, reconciling those who were exiled and stood in no certainty. He, of his knighthood, made them resort again. He gave them laws by which they should live. Noble statutes founded on reason. Among them, so prudent policy, that no dissension should arise among them, high or low. Providing ever that there was no debate. Thus began the city to increase and multiply, to grow famous for wisdom and riches. There sprang up the well first of philosophy. There first rose the high nobles of knighthood. By Theseus, Bochas bears witness. Thus things began to resemble each other as it is found. Clergy and law abounded there for the setting of the city in quiet. He made peace throughout the entire region. And of knighthood, he maintained it manfully. The cruel tyrant who was called Creon. Despite the text being in Old English, it appears to be relatively clear and free of major issues. I will make some minor corrections and remove unnecessary line breaks and whitespaces:\n\nMaugre him, he made restitution\nOf lords' bones that were at Thebes slain\nTo the ladies, whom they were full fair to\nThus, through Greece, his renown spread\nHis knightly fame began greatly to multiply\nAnd long in joy, thus his life he led\nWhile fortune listed him to magnify\nBut ever her joy was mingled with some envy\nFor she frowned, listing no more to sojourn\nBut began her face to turn away\nAway from him, Venus wrought perverse\nUnkindly, she began to double his glory\nDown from her wheel she made it recede\nOf his good name, she began to pull the threads\nWhen his nobles were highest in full\nI mean, at the full of his felicity\nThere followed an ebb of great adversity\nAnd more ever her frowardness to requite\nHis unhappiness, rehearsing one by one\nOne of the first, as Bochas relates,\nWas when he lay in Crete among his friends\nAnd should have gone from prison into Greece\nReturning homeward and himself withdraw\nThe Minotaur, when he had slain\nThe first enterprise that he undertook\nWas when he escaped the intolerable pain Of natural persons like my book says,\nAnd with him were the two daughters of the king,\nWho falsely desired to harm Adriane,\nWho had saved him from death when he lay in the cave,\nShould have been slain had she not been there,\nHe paid her no heed in his recovery,\nLeaving her alone in great adversity,\nIn an island in misery, sorrow, and fear,\nAnd fair Phaedra with him he led,\nMarried her like a faithless man,\nThus with untruth his misfortune began,\nHow Phaedra,\nIn his absence Bochas writes thus,\nWhen she, within a little throw,\nLoved against nature her son Hippolytus,\nBut he to her was contrary,\nWould not consent to such a vile deed,\nShamed, he fled and so did Hippolytus also out of fear,\nTo his father he went and accused her,\nAnd because he refused her company,\nHe went away and never returned,\nFor you have heard how he was slain,\nWithin Achaia,\nAnd how Phaedra, through mischief and vengeance,\nSlaughtered herself against all womanhood,\nHere in this book before I told you. Of which thing when Theseus took heed\nThought it was vengeance for his old offense.\nFor he did not quit her as he was supposed to\nTo Adriane, who should have been his wife\nBy whose sake he escaped with his life\nThis misfortune and this unfortunate chance\nWas contrary to his nobles' wishes\nThe death also was a vengeance for his son,\nCalled Ipolytus.\nDuke Theseus, in sorrow, began to weep\nAnd perform the funeral rites for the two.\nI believe it grieved him deeply as well.\nDuke Pirithous, when he saw them dead,\nCould not relieve himself from the sight.\nKing Orchis' hound, with a three-headed head,\nWhose teeth were dreadful, stained with their blood.\nWhen he beheld this misfortune,\nUntil the day he felt his heart grow cold.\nAnd to reckon the great wretchednesses,\nThe unfortunate chances that filled his life,\nAmong all his other great distresses,\nNone was more deadly and full of strife\nThan when he gave credence to his wife,\nCalled Phaedra, who with an intent\nDeceived him with an untrue accusation. Upon Ipolitas out of hatred and envy,\nBecause he would not consent to her lechery,\nTherefore of death he felt the violence.\nAnd for his father to grant credence\nBochas forbade husbands all their lives,\nWithout preference not leave their wives,\nNor be hasty with tales to hear\nOf flatterers in chambers nor at table,\nMy author proves the forger of lies.\nTo abide with lords that they be not able,\nHe makes a chapel wholly unsuitable,\nAnd from his writing this was the cause,\nThat princes should examine each party,\nOf wisdom also and of discretion,\nWithout preference not be partial,\nFor to a prince it is confusion,\nIf between parties he be not found equal,\nCaused many one to have a fall,\nGod suffered such not to continue long,\nWithdrawing their grace and hindering their fortune.\nThus Theseus, for his hasty ways,\nHis happiness, his grace, distressed daily,\nThe fame appalled of his worthiness,\nAnd forward fortune also in a wait.\nFor his faults to hinder him if she may. Caste she would his nobles dissuade,\nAnd then his kingdom by disobedience\nFrom him withdraw honor and reverence,\nFull forwardly through all his realm.\nThey of Athens by cruel violence\nFill again against him rebellion,\nSo he was forced to flee from that town.\nThus fortune darkened the brightness,\nOf all his nobility and cast him in distress.\nThis was the end, by great turmoil,\nOf Theseus after his days were glad.\nWhen the fresh flower of old felicity,\nFortune adversely / made them for to fade.\nEach thing must bow when it is overlaid,\nWorship and honors when the brightest shine,\nWith unwonted changes they rather decline,\nThe uncertain happiness, the transitory joy,\nThe unstable security, the transmutations,\nThe cloudy brightness, the false eclipsed glory,\nOf earthly princes who have possessions,\nMonarchies and dominions.\nTheir sudden change declares it all to us,\nTheir pompous sugar is meant with bitter gall,\nThis blind goddess in her consortium,\nWith her pleasure mixes discord. After triumphs and conquests, kings relinquish theircepters and crowns, troubling the people with false rebellions. Behold these dukes, who have fallen from their wheels. All worldly things are mixed with some gall. This tragedy makes mockery of the two dukes and their high renowns, and writes a great history of how they conquered various regions, governed cities, countries, and towns. To show their sugar was meant with some gall, princes and princesses, see how deceptive all worldly revolutions have been. And how fortune, in her recesses, tempers false poisons with her triacle. So marvelous have been her confusions. Of frowardness she wills whatsoever may befall.\n\nIn this chapter, Bochas in sentence reproves and blames not only princes but also all those who overly yield credence to every tale and fable which is R. And let nothing be done as if it were due To prove the truth where it be false or true. Though it may be in every manner of age, Folks have been diverse in conditions. To turn and change in their hearts\nTo alter parties with sudden motions\nAnd bend by transformations\nWith every wind as done the unstable leaves\nWhich hang in trees, in forests and in groves\nBut of all changes that change is most to fear\nAnd most fearful is that variation\nWhen princes who lead the people\nAre found unstable in their governance\nFor their nobility and high punishment\nAssures them by a manner of form\nWhatever they list to accomplish and to perform\nTo come to common profit they most avail\nWhen they are ruled by wisdom and reason\nAnd to the people they may most displease\nWhen they lack wit and discretion\nThus between two in every region\nThe people draw who can discern\nTo good or bad as princes them govern\nThey may not be hasty or sudden\nBut do all things by good consideration\nKeep them from tongues that have been between them\nNot be hasty to give judgment\nAnd of people when they are absent. \"Leave no tales, give no credence until the truth comes to evidence. Sometimes false credence has been found harmful. Hasty credence I dare say is perilous. For unwise, all haste is odious. For haste often brings destruction to many people for lack of reason. There is no damage that men can do more dreadful or lamentable than a prince opening his ears to every tale and every fable. It is a sign their hearts are not stable when they apply their ears to flatterers, namely to those who can well forge and lie. People are diverse, some false, some true, in various studies they engage. Some can study and find out new tales, and some can maintain falsehood for lucre and keep quarrels against righteousness. Pretending truth under a false pretense to hide innocent people. Speak or pronounce all on one party or hold one way in their intention. For just as there is a division of\" So is there truly a great difference\nIn reception or report of a thing,\nFor to his party each man is favorable.\nShould we examine before or that he deems it so,\nFor there is no more dreadful pestilence\nThan a tongue that can flatter a face.\nFor with its cursed crabbed violence,\nHe ensnares, woe to tongues forward in their language,\nAnd woe to tongues false, furious, and mad,\nWhich of no person can ever say good,\nBochart relates it is right well sitting\nThan every man other does commend,\nAnd say the best always in reporting.\nFor in well saying no man may offend.\nWhere men say well, God will his grace send,\nAfter men be / men must this prize value,\nLike their merits allow them or despise.\nBut where a thing is utterly unknown,\nLet no man be hasty in sentence.\nFor rightful judges sitting on arrows,\nOf their wisdom and of their high prudence,\nWill of truth have first some evidence.\nI mean such as governed by grace\nOr any domain forth by their lips' pace.\nA prince should assemble things two. Within himself, prudently he shut up his doors between two locks. One part of him was reason, chosen for the soul; prudence, right for the body. Between them both, or he gave a sentence to counsel: truth and good conscience first to consider with every circumstance, and diligently do their labor. Of discretion, take the balance. And first, he must consider who is the accuser. And whether he proceeds for fault or favor in his process. A prince must, of right, take heed of this. He must also consider by and by, what he is who is accused of him, and whether the accuser is friend or enemy, or whether he shall be accepted or refused in his actions. And whether he is, by report of his name, a man well known or slandered by diffame. If Theseus had been advised and considered this reasonably, he would not have so hastily decided his son's death, as you shall learn. For if there had been assembled in fear, in his presence, prudence and reason. He should have seen in his discretion, by knowing of long experience, his wife's great unchastity, which through her forward compelling eloquence was ready ever to bring people to distress. And in his writing, Boethius bears witness to their nature. Women can flatter and fawn, and be sometimes excessive in their language. Duke Theseus should have considered beforehand in his intent, how his son, called Ipolytus, was ever found innocent of uncleanness. And how he customarily made his way into forests during his young age to hunt at beasts which were savage, running on foot as you shall understand, on hills and valleys to avoid idleness. Mother of vices with his bow in hand, Diana served him as chief goddess. Sometimes he hunted hares, and he applied himself greatly to fishing. So that his youth was never unoccupied. Thus he lived in woods solitarily and despised Venus among women. He would never tarry among their fellowship. Their companionship he always despised. For he demonstrated, by sentence of the wise,\nThat whoever touches pitch by experiment,\nWill not be defiled, but he shall not be,\nIpolitas saw this thing before,\nWhich kept him at large from such contrariness,\nHis green youth he would not have it know,\nTo be defiled for lack of chastity,\nFor he lived ever in virginity,\nAnd never did Bochas' will vary,\nNothing that was contrary to God,\nThus, with intent, he kept his body clean,\nDuring his life, both in thought and deed,\nWhose mother was Ypolita, the queen,\nOf the Amazons, as you may read,\nBut alas, that Theseus heeded,\nFor a tale of Phaedra full of guile,\nWithout guilt, he exiled him,\nAfter whose death, some poets say,\nHow Diana, for his chastity,\nRestored him to life again,\nBy Esculapius, and gave him liberty,\nIn her forests to hunt and to go free,\nFor this restoration, as Ovid writes,\nTwice a man, men call him Vergil,\nBut Bochas here I do not understand what he means,\nMaking in his book an exclamation,\nAgainst women, pitiful to see,\nSays how their life is their generation. Been of nature double in condition, they are called various and unstable. Beasts resembling those that are insatiable, he means women born in Crete. And nothing of them that dwell in this country, for women here let go of all doubleness and have no trace of mutability. They love their husbands in causes small or great, and whatever they say, they cannot complete. Blessed be God that has made them so meek, so humble and fearful of their condition. For though men would seek and provoke them to find occasions against their patience, they have refused all contradictions and have submitted through their governance, only to meekness and womanly suffering. I speak not of one, but of all who have been professed into lowliness. They may have mouths but have language they have none. All true husbands can bear witness to this. For married men, I dare fully express, who have tried and had experience, the best can record of wifely patience. For as long as it is for men to be sturdy and somewhat forward in their nature. Right so women can suffer patiently\nAnd all wrongs womanly endure\nMen should attempt no manner creature\nAnd namely women their meekness to prove\nWhich may well suffer while no man does them harm\nEvery thing resorts to its kind\nAs Boethius writes sometimes of the year\nAnd yet he who searches by process shall find\nThat truth and virtue may never fade in cheer\nFor righteousness will always shine clear\nTruth falsity in what they have to do\nThey may no while assemble in one person\nFear and flattery they have been contrary\nThey may together hold sojourn\nNeither simplicity which cannot vary\nMay never accord with a barrater\nNeither innocence with a loosemoor\nNeither chastity cannot apply itself\nTo confirm itself unto any reprobate\nBy the ordinance set in their heart\nAnd each man follows his condition\nAs of the stock the fruit has the taint\nPilgrims may go full far their passage\nBut I dare say how far that ever they go\nThere but some taint of that they came from. Bochas introduces this chapter on high noblesse and the security measures they take. Princes have servants constantly attending them and armed men waiting day and night to prevent unauthorized entry. The fortified gates prevent entry by force, making it difficult for adversaries to challenge them. Chamberlains strictly guard their doors and assign tasters to test their food and wine for potential poison. Such fear instilled in lords creates suspicion, as those who feed them gladly could be potential threats. However, the poor are spared such fear and are fed with joy. Poets, who write tragedies, focus on the pitiful fates of high-status characters, their sudden changes, and their woeful endings. Their divisions and their mortal debates\nAnd ever conclude their disputes who can redeem\nThe highest estates stand most in fear\nAnd ground and root of all this mortal trouble\nAs Boethius writes and bears witness\nThese liars with their tongues are double\nThey themselves always force truth to suppress\nWith whom flattery is a chief mistress\nAnd worst of all to their dreadful sentence\nIs when princes are hasty in granting credence\nHasty credence is the root of all error\nA perverse stepmother of all good counsel\nFoundation of great hindrance and a dreadful dissuader\nFair of face with a perilous tail\nGladly concluding with full great disadvantage\nNeighbor not to repentance\nTo all that trust and have in their pleasure\nPrinces and princesses consider how in every age\nPeople are diverse of their condition\nTo play and turn and change in their heart\nYet there is none to my opinion\nSo dreadful change or transformation\nAs change of princes to give judgment\nOr hasty credence without advice. It is well known a passing great damage,\nIn every region, though a tale may have a fair visage,\nIt may include full great deception,\nHidden under sweet gall and fell poison,\nWith a fresh face of double meaning,\nYet give no credence without assurance,\nLet people beware of their language,\nKeep their tongues from obloquy,\nTo hinder or hurt by no manner outrage,\nPreserve their lips from all detraction,\nFrom chatter and contradiction,\nFor lest fraud were found in their intent,\nGive no credence without assurance,\nPrinces, princesses of noble and high parage,\nWhich have lordship and dominion,\nExclude them aside that can flatter and fawn,\nFrom tongues that have a terror of treason,\nStop your ears from their bitter sound,\nBe circumspect, not hasty but prudent,\nAnd give no credence without advice,\n\nWhen Bochas had shown his sentence,\nAnd declared his opinion,\nAgainst them that were hasty of credence,\nHe began at once to make a digression,\nFrom that matter and of intention. To search out his purpose, which was cast and hindered by fortune, he saw a company of many worthy men appearing before him. Among them, first he espied Queen Althea as she drew near. Her face and countenance were wreathed in salt tears, which were pitiful to behold. This queen was the daughter of King Tessius, wedded to Oene, king of Calcidony. Her appearance was full of pitiful sorrow, her hair disheveled and her countenance tearful. In token of her lamentation, as Bochas writes, she took good heed. Her attire was black, and her veil torn. She had a son named Meliager, who was the fairest in the earth. He was well favored in every man's sight, and as I find at his nativity, the three fatal sisters were present. With their rocks, they began to spin quickly and took a brand and cast it into the fire. In that hour, this was their language concerning this child: \"We are in full accord, and have disposed also the term of his age.\" The space concluded, as long time he who saw it\nUntil this brand among the coals was red\nBut when Althea spied their intent\nAnd conceived the fine of their sentence\nShe rose up and the brand she took\nOut of the fire with full great care\nQuenched the fire's violence anon\nThe parchment then began to disobey\nThe brand reserving under lock and key\nTouching the father of this meliander\nOrneus, of him thus I read\nHow that he sought near and far\nGods and goddesses, who so list take heed\nIn hope only for to have great reward\nFor to them all poets thus divide\nSave to Diane he did sacrifice\nWhom she caught an indignation\nCast she would on him avenged be\nSent a boar into his region\nFull savage and full of cruelty\nWhich devoured the fruit of many trees\nAnd destroyed his corn and his vines\nThat such scarceness of victuals and of wines\nWas in his land upon every side\nThat the people, compelled by necessity\nWere among themselves compelled to provide. Some means we have/to save their country\nAnd at last they conceded that Meliager, so lusty of his courage,\nShould lead with him people fresh and young of age\nThis dreadful boar mightily to enhance\nAnd further they went, each one apart from fear\nWith round spheres they began to menace\nBut Meliager made first his sides red\nAnd with a sword then struck off his head\nWhereof the country was both glad and pleased\nAnd in this way the tusky boar was slain\nSome books tell of this hunting\nThat a lady, born in large numbers,\nCalled Atalanta, daughter to the king,\nTook on the charge to slay this boar\nAnd with an arrow made his wounds larger\nAlso, in Ovid, as it is found,\nBecause she gave the first wound,\nMeliager immediately, for a memory,\nGave her the head as a token of this victory\nBut his two men\nRavished her of the head by force,\nDisdaining that she, in her own eyes,\nShould bear away the prize of this victory\nWith which Injury, Meliager was wrathful. Against them proudly he descended,\nPulled out a sword and upon them went,\nAnd through his manhood slew his uncles two,\nAnd after that did his best to take the head,\nWith humble intent to atone and be present again.\nOne of his uncles was called Flexippus,\nA manly knight, but young in age.\nThe other brother was named Theseus.\nBut when his sister heard of that outrage,\nHow they were slain, she became in her visage,\nWaxed dead and pale, alas for her blood,\nWhen she saw the cause, she had no heart to speak,\nQueen Althea to stand and behold,\nHer brothers two, her son slain,\nAt the hunting of which I spoke before,\nFirst things she began to consider and unfold,\nOf her brothers the love and near kin,\nAnd of her son the hasty, cruel death,\nAnd remembering she cast in balance,\nThe heartfelt woo that she had endured,\nThought if she upon their death took vengeance,\nTo slay her son it would be against nature,\nThus in a war long time she endured,\nHer deadly sorrow tormenting every dell. She shall be tender or cruel: I mean her son will live, or punish the death of her two brothers. Comforting all the distressed and bare, in her suffering she endured her pain, and could find no remedy. Desiring revenge, she would, if she could, but nature intervened and said no. It was her son against all kindly right, from whom she sought vengeance. A sight most ugly and strange to women, that a mother, bereft of all pity, should slay her child so mercilessly. Nature would not consent, for if she did, she would repent. But alas, all fatal pursuance keeps its course, as some clerics say. But the writing of doctors in substance, and these gods reply against them. Their opinion is in vain, those who trust in fate or destiny. God above has sovereignty, and fortune's power may be restrained. To save and destroy, as people deserve, against his will they can accomplish nothing. Of necessity, what course they preserve. But this matter I wholly reserve\nFor divines to determine and conclude\nWhich pertains not to rude folks\nBut only of Queen Calydonian began\nTo muse and hesitate in balance\nHer brothers did when she saw them\nThen was she moved at once to take vengeance\nUpon her son through great displeasure\nBut as poets delight to compile\nNature made her withdraw her hand a while\nThus between ire and affection\nShe held her long of every sort stable\nUntil she caught in her opinion\nA sudden rancor which made her vengeful\nAnd hasty wrath which is not commendable\nAgainst her son she took in her hand\nOut of her chest the fatal brand\nAnd suddenly she cast it in the fire\nAnd cruelly she became against all womanhood\nTo execute her venomous desire\nThe fatal brand among the coals red\nConsumed was in his dede ashes\nAnd furiously in her malice\nThe vengeance done she thus began to cry\nO ye Fates, cruel sisters three\nWho keep the library of Jove\nAnd of children at their nativity. Wait the sentence that may not vary,\nWhether it be wilful or contrary,\nUpon his doom taking always heed,\nHow you shall dispose the fatal thread,\nThou clothed one take thy rock in hand,\nAnd let him after begin,\nBy great awe who so can understand,\nThe thread of length to draw and to spin,\nBut when the spirit shall from the body twine,\nThou anthropod dost thy cruel pain endure,\nFull forwardly to part the thread in two,\nI may well complain in such despair,\nNot for a day but alas for ever,\nYou have unwound and made division,\nOf my two brethren and caused them to part,\nThat here I live I shall see them never,\nAnd I of haste alas, why did I so,\nTo avenge their death have slain my son also,\nO ye daughters of Arberus the fell,\nWho is your ugly mother the black night,\nAnd all your kindred and lineage live in hell,\nAnd for to avenge the wrong and great unright,\nWhich I have accomplished in your sight,\nI will with you perpetually complain,\nLike my desert endure sorrow and pain. And she began, with herself, to strive\nAgainst her endless sorrows. She made a sword\nThrough her own heart to wield, reckless and careless.\nAmongst all the press, she saw one as she thought,\nWith a hideous face. Hercules appeared,\nHis visage dreadful and terribly fierce.\nHis father was Jupiter, the great,\nHis mother Amphitrite. He was once called Alcmena,\nBorn in Crete. Poets recount, one after another,\nHow excellent he was, unmatched in conquest, victory, and fame,\nIn this world that bore such a great name.\nTerrifying to behold, he was,\nHis beard black and hanging low,\nHis chest covered in horrifying armor,\nHis robe, marvelous in appearance,\nMade from the skin of a fearsome lion,\nWhich he had torn from its back with brute force,\nAlone in a forest, as he went,\nIn his hand, he bore a massive stone. Wisdom increases fame with force\nTaming wild beasts, I speak of chivalry\nAnd to books I loudly cry\nTake heed, for it is no fable\nI, for my merits, speak of chivalry\nAnd noble triumphs are most commendable\nTo be preferred, most worthy and most able\nWhich have accomplished all that excels\nThrough high prowess, surpassing any tale\nAlso of my birth, in heaven long ago\nFully conceived, my constellation\nMighty Juno said to Jupiter\n\"One shall be\nNoblest of nobles\nOf whom the name shall be Hercules\nWhen Jupiter understood\nThe intent of Juno conceiving\nAnd knew my fate would be so good\nLucina, her messenger, she sent\nBut some say she humbly went herself\nTo this goddess/goddess of childbirth\nAnd humbly begged that she would\nTranslate the influence of Hercules' nativity\nHelp to reserve his name and his fate\nAnd grant it holy to young Euristus\nAnd may Lucina herself present it\" The same hour Jupiter provided\nIt granted him to possess all holiness and unity\nThereby, to the moderator of this feast,\nJuno the goddess granted her favor\nThus disposing that he should be\nMighty in power, like an emperor\nBut of his nobility, the conquest and labor,\nAnd of his manhood, the prowess and pursuit,\nBy Hercules was fully executed\nThis Hercules had the travel\nAnd also Hercules fought in plate and mail\nAnd high enterprises proudly attempted\nBut the report of his noble fame\nTo curious was fully ascribed\nThus, from his thanks, was Hercules deprived\nFrequently in armies,\nAnd often causes the field to be won,\nAnd of another who never yielded,\nThe price spreads out like the sun,\nAnd often it happens that he who has run best\nDoes not possess the spear according to his merit,\nWhere false favor yields every man his due,\nFame in her palace has trumpets more than one,\nSome of gold that yields a full fresh sound,\nSome man has land and deserves none,\nAnd some are worthy of renown. Nothing is preferred by recommendation\nAs by reports of the high and low states\nSo boastfully does fame sound its trumpet\nConcerning armies, both the poor and the rich\nNot all possess hearts courageous\nNot all may be chosen\nNot all are equal or gracious\nAnd though the poor have been victorious\nIn a venture to do well some day\nOthers pinch them to take away their thanks\nOne slays the deer with a hooked arrow\nWhose part is none yet of the venison\nOne betrays the bush another has the sparrow\nAnd all the birds in his possession\nOne draws his nets in rivers up and down\nWith various baits casts out line and hook\nAnd has no part of all that he ever took\nAn evidence of this you may see\nFull notable to be put in memory\nOf Hercules and Eurystheus\nFor Hercules always gains the victory\nAnd Eurystheus received has the glory\nThus their palm departed was in two\nOne rejoiced that the other bore the pain\nEurystheus was prince of Athens\nSon and heir by descent of the line\nUnto the king who was called was Scelleus. Under whom might Hercules, as a boon-companion, determine\nHercules, through knightly discipline,\nProvided most manly and most wise,\nFrom all others he bore away the prize\nSuch a knight, so noble and notable,\nThat any place should his price appall,\nOr cause his courage to be unstable,\nWhich is a thing dreadful and lamentable,\nFrom his knighthood, which is a thing strange,\nThat ever a woman should change his heart,\nI will excuse them by cause their nature\nIs to change hearts and courage\nAgainst their nature, no force may endure,\nFor their liking, Serenes, fresh of their visages,\nTo exchange nobility the princes,\nMore than Hercules can bear witness,\nThus Hercules, astounded and ashamed,\nShowed his presence to Boccaccio,\nSaid, alas, my knighthood is defamed,\nBy a full false, amorous pestilence,\nSo sore constrained by mortal violence,\nAlas, my manhood was applied,\nTo the slaying of women oppressed and mastered,\nTo take their habit and clothe me in their weeds,\nTo shave my beard and force me to assume their visage. With ointment against all mankind,\nTo make it supple and change my language,\nAnd to comply more of my outrage,\nI had rings richly wrought of gold.\nThus was my courage changed feminine.\nFor love of one called Yolee,\nOf conditions though she were serpentine,\nI thought she was fairest to see,\nThat all my joy was with her to be,\nAnd that none should perceive my transgressions.\nI changed both habit, look and face,\nAnd was a woman outward in appearance.\nOf intent to have more liberty,\nTo use my lusts and have experience,\nOf appetites which that unleashed be,\nWhose scandal rebounded upon me.\nThat I dare say, my outragious transgression\nDoth all my knighthood and prowess disfigure.\nWhereof, O Bochas, I pray thee take good heed,\nTo discern in terms plain and clear,\nMy misfortune like as it was in deed.\nWhen others conceive the manner\nOf my unhappiness contagious to hear,\nThey may by example from me do their pain,\nFrom vicious life their hearts to restrain. For these folly's that wisdom despises,\nAnd have been contrary to virtuous discipline,\nMay you give example to the wise,\nAnd be to them a lantern of doctrine,\nVices to eschew and prudently decline,\nFrom fleshly lusts, for it is taught in schools,\nThat wise men are daily taught by fools,\nWhen Bacchus had conceived the plot\nOf Hercules in his appearance,\nAnd how his nobles were attended by women,\nThrough his disordered living,\nHe thought at once to remember,\nIt had been rude to put in mind,\nHis vices all and virtues left behind,\nConsider also, it was impudent,\nOtherwise by language to write against all right,\nAnything that should in sentiment\nImpugn the fame of such a noble knight,\nOr to discredit in any way,\nHis glorious prowess,\nRaise his renown so high above the stars,\nFor he was both knight and philosopher,\nAnd for his strength called a giant,\nFor common profit he began all to proclaim,\nOf manly courage,\nTo enter into Egypt to slay the giant,\nCalled Busiris, of full false intent. Slough all strangers through his kingdom came,\nUnder a color of liberality,\nTo his plays gladly he would call,\nStrangers each one that came through his country,\nAnd solemnly receive them one and all,\nAnd like a king both in chamber and hall,\nMake them such cheer in all manner of thing,\nAs appertained to a worthy king,\nBut while his gestures lay a night and sleep,\nThis false tyrant in full cruelty,\nMurdered them each one or they took keep,\nAnd after that, this was also his guise,\nWith their blood to make a sacrifice,\nTo Iupiter, god of that country,\nOf whole intent to please his deity,\nThat in his kingdom of fruits and green,\nThe land increased by great abundance,\nDown from heaven he would send them,\nThis mean he made and this chevyss,\nTo murder and slew he had such great pleasure,\nFor all things he thought it did him good,\nTo murder his guests and shed their blood,\nBut when this murder of Busiris was known,\nNo stranger might pass his land in peace,\nThis manly knight yet flowing in youth,\nThis noble, famous, worthy Hercules. Among other things, he put himself outwardly in the guise of Hercules and came to the plays of Osiris, the king. He rebuked him for his great outrage done to his statues by cruel violence. He made it possible for that passage and avenged his unforgivable offense and made a recompense for his murder. This Hercules slew Busiris in deed and took the blood which he had shed. He offered it up to Iupiter to please him and for this victory, he magnified him. And all Egypt was set at ease. Their lands their fruits began to multiply. Their green grew abundant around each one, and they were fruitful again, which before had been barren.\n\nAnother giant named Antaeus, king of Libya, governed all that land. Hercules, most strong and courageous, once fought against him. Touching the earth, this giant's strength was indeed great, but when Hercules saw how his strength was renewed again and again, he devised a remedy. He carried him up into the air. And with his hard and nothing soft,\nBack and bone so sore he did embrace,\nThat he filled dead before him in that place,\nBut some books of this giant tell\nOf those who assaulted him in his kingdom.\nHe would again compel his chivalry,\nTo meet him in battle once more.\nAnd in this way, he failed\nTo overcome anew, as people shall understand,\nHis strength, his might, all enemy.\nBut Hercules, of high discretion,\nFelt manfully to recover,\nAnd by cunning had him out of his realm.\nAnd as they met there by chance,\nThe said Antaeus could not endure,\nBut was discomfited by Hercules alone.\nMaugre (despite) his might and his men each one,\nAfter this conquest, Hercules went on,\nTo exercise his powers against,\nThe mighty strong Gerion,\nKing of Spain / Meleager / and Ebusus.\nThe tyrant could not excuse\nThat all his labor, as poets say,\nWas from these realms his people to exile.\nHis tyranny could not long endure,\nFor Hercules, that noble, worthy knight,\nInflicted upon him a great disgrace. And they slew the tyrant as they met in battle\nAnd afterward, through his great might,\nOf high prowess and magnanimity,\nThey slew Cerberus with his three heads\nThe famous boar of the land of Crete,\nWhich destroyed the entire region,\nThey also slew when they met at a feast,\nAnd in Nemea they slew a fearsome lion,\nFor the record of his renown,\nOf manly force he took off his skin,\nAnd cast it on his body as a trophy,\nTo all his enemies to make himself more fearsome.\nTherefore he wore that hideous garment,\nAnd since he was in armies was never found idle.\n\nImmediately he went to a mountain,\nCalled\nThey slew Ab,\nBeside a river called Styx,\nOf furious birds they slew a great number,\nWithin the kingdom of King Phineus,\nAll this,\nFor which their shadow and contagious umbrage,\nSat on fruits wherever they alighted,\nAll was devoted\nUpon the mountain called Aventine,\nWhich is not far,\nThere is a wood as chronicles determine,\nRight fresh of sight and goodly to see,\nAnd Hercules passing by that country. While passing by Spaynewarde, near a tavern,\nCaesar,\nHercules among the green leaves\nLaid himself to sleep by a sudden chance,\nAnd his beasts in the sunshine were left.\nWhile he slept, in their pasture came Cacus,\nA hideous giant in stature,\nThought he would have these beasts with him,\nStall them each one and hide them in a cave,\nAnd like a thief he made them go backward,\nSo no man would know the tracks of them,\nNor have any reward for their passage.\nFor by their tails he led them in a row,\nInto his cave which stood low and hidden.\nAnd because they were of excellent beauty,\nHe took pains to keep them closely.\nWhen Hercules awoke, he perceived his oxen were gone,\nHe rose up and, in great haste,\nBegan to ask in all directions,\nWhat kind of tracks the oxen had left.\nAnd while he stood there pondering in the shade,\nHe heard lowing from his oxen.\nAnd at once he approached,\nToward the place where they were kept so closely,\nFound the cave beneath a mighty rock. And proud Cacus, who had them in deposit\nAgainst Hercules he was, but for all that, he could not save himself\nFor he slew him at the entrance of the cave\nAnd thus his beasts he had again recovered\nWhich seemed before inrecuperable\nAfter the mountain, by force he had ensured\nWhich for brigands before was full doubtful\nBut by his knighthood it was made habitable\nSo that men might freely come and go\nWithout fear of any foe\n\nAgainst the Amazons with Theseus he went\nThe queen Ipolyta, through his chivalry,\nFor his prayer, seized him on the spot\nAnd Ipolyta, of full true intent,\nGave to him as a token of victory\nA golden girdle to keep him in memory\n\nAfterward he went to Africa, a full great pass\nOnly for the purpose of seeing the garden\nWhich belonged to King Atlas\nThat brother was to King Prometheus\nIn astrology, he was full well versed\nAnd of this garden, which I have told you,\nThe rich branches and apples were of gold\nThrough magic made by great enchantment\nIt was kept and closely guarded. And I watched with a fell serpent,\nNo man entered that rich manion,\nBut Hercules, most mighty in renown,\nThe serpent slew through his manly pursuit,\nAnd from the garden he bore away the books,\nThis said Atlas, as books specify,\nAnd poets also write of him,\nHe was studying astronomy,\nAnd in it took great delight,\nAnd many a book he made and did write,\nWith great labor and great diligence,\nIn his time upon that science,\nWhich were more precious than gold,\nAnd more rich in his opinion,\nBut Hercules, in truth as it is told,\nTook all the books through his high renown,\nCarried them away by force from that region,\nAnd to Greece he brought, like a conqueror,\nAs a great treasure he took the Gaia,\nWhich was once called Diomede,\nWhich murdered all who came to his house,\nAnd with their flesh his horse he fed,\nAnd through his wit, labor, and manhood,\nOf Achelaus, who was a great wonder,\nHe made the streams depart asunder,\nAnd by his wisdom did them so divide. In two parties disengaging his passage,\nBefore no man could abide\nOf his course the furious fell outrage,\nFor in countries it did so great damage.\nTurning upwards, there was none other help,\nWherever it flowed - of trees, crop and root.\nA great enterprise he also undertook,\nWhen the monstrous and horrible\nArrived from Arcadia the lake,\nWhich with their teeth and mouths terrible,\nCalled the beasts full odible,\nFruit, grain, and corn did mortally devour.\nBut Hercules came to the country to soothe,\nLike a knight, their malice to let go.\nAnd by his prudence, he destroyed them all,\nEvery one.\nIn the lake, the worms up he shut,\nSave among all, one was left behind.\nAnd against him, this Hercules alone,\nOf knighthood caught such great advantage,\nThat to the country he did no more damage.\nThus, all that ever may be recounted,\nConcerning knighthood, prowess, or prudence,\nOr glorious fame, or long felicity,\nThis knightly man had most excellence.\nAnd in armies, longest experience.\nAnd for his triumphs and martial acts. He set up pillars for a memorial,\nWhich remembered his conquests most notable,\nAnd his deeds by grinding did express,\nBeyond which no land is habitable,\nSo far spread his nobility,\nBut as the sun lies his brightness,\nSometimes when he is fresh,\nWith unwearied clouds that suddenly appear,\nSimilarly, the nobility and the glory,\nOf Hercules in this unstable life,\nEclipsed was, and shadowed his memory,\nBy Deianira, who was once his wife,\nFor by her deceit came the mortal strife,\nAs you shall here the manner and the cause,\nWhereby he lost his life, alas,\nYet for her sake this most manly man,\nFought as I find in singular battle,\nWith Achelous, son of the Ocean,\nLike as poets make rehearse,\nAnd as each proudly did assail,\nThis Hercules of knighthood supreme,\nSent from his head one of his armies two,\nOf king Deme she was the daughter dear,\nTo Hercules joined by marriage,\nAnd as they came to greet a river,\nWith sturdy waves where was no passage,\nNessus the giant, ugly in visage. To Hercules, Procris betrayed her service, falsely planning against him. She made promises to Hercules in truth, vowing to lead him into great adventure, over the stream Styx, because of his large stature and her being a right fair creature. When they passed and I came to land, Nessus falsely intended to have knowledge of her fleshly form like it is written outside. Hercules, having seen this, remained on the other side. And to avenge him for his great injustice, took his bow and bent it at once right. With a sharp and ground arrow, he gave Nessus his deadly fatal wound. Like a conduit, the blood gushed out. And when he saw that he must die, Deianira stood before him with all her heart, begging that in one thing her lust she would obey, to take his shirt and not be reckless, with blood-stained and send it to Hercules, thus reconciling with him. She immediately sent the shirt to him. Through its venom, alas, he was beguiled. For what by touching or by enchantment,\nHis flesh and bones were all burned,\nAnd among his deadly pains, all\nHe suddenly fell into a rage,\nAnd, like a beast, furiously he ran,\nUpon v.\nIt seemed as a woodman,\nPulled up trees and roots all at once,\nBroke beasts' horns and knew their bones,\nWas it\nShall among beasts, rene, savage and wood,\nThus overwhelmed was all his worthiness,\nAnd to decline went his prosperity,\nAnd cause and root of his wretchedness,\nWas for that he set all his felicity\nTo trust so much the mutability\nOf these women, who early and soon\nBraided upon the moon,\nAlas, alas, all nobleness and prudence,\nProfession of nature, force and chivalry,\nAnd the clear shining of philosophy,\nHave through false lusts been manacled,\nBy women's cunning and deceit.\nO Hercules, I feel my pen quake,\nMy ink fully filled with bitter, salty tears.\nThis pitiful tragedy to write for your sake. Whom all poets glorify and exalt,\nBut fraud of women made thy reputation halt,\nAnd turned muses thy triumphs all to rend,\nTo describe, alas, thy fatal end.\nThe sweet poison, the dreadful joy,\nThe dolorous pleasure, the woeful gladness,\nThe furious treason, faith deserted,\nAlways stable in variance.\nVirtue exiled where lust has governed,\nThrough false luxury, all nobility is difficult,\nAs this tragedy can well testify.\nWhere forbidden Venus has dominion,\nAnd blind Cupid his subjects does advance,\nAnd willful lust through indiscretion,\nIs chosen judge to hold the balance.\nTheir choice, unwilling, through unhappy chance,\nDarkened the fame of princes, the famous high nobility,\nAs this tragedy bears full witness.\nO thou Hercules, for all thy high renown,\nFor all thy conquests and knightly sufficiency,\nThou was brought to confusion,\nAnd through women and thy renown's power,\nDisgraced and brought to disrepute,\nI would be ashamed to write it or express it. Except this tragedy can bear me witness\nPrinces and princesses of high discretion,\nThis thing engraved in your memory\nMay make your protection,\nYou to preserve through prudent pursuit,\nBefore provided, that your persistence\nBe not perturbed by any false sorceress,\nAs this tragedy of others bears witness:\nNarcissus / Biblis / and Mirra all thee,\nBefore Bochas pitifully appeared,\nTheir misfortunes their infelicity,\nTo him complaining with a deadly countenance,\nAnd of their coming to tell the manner,\nNarcissus first with sorrow and doleful aspect,\nBegan first to declare his complaint,\nHe was the son of Cephisus, the flood,\nAnd his mother called Echo,\nAnd by Jove, born of gentle blood,\nOf creatures fairest to behold,\nAnd as I find at his nativity,\nTiresias, by spirit of prophecy,\nTouching his fate thus began to specify,\nAnd of his harp if ye lift to hear,\nThe god of Apollo made a translation,\nAmong the images of the stars clear,\nWhereof men may have clear inspection,\nBut fortune to his confusion. Denied him, with her forward nature, when he was slain. Next appeared Orpheus, along with two worthy Amazon queens, Merpesia and her sister Lampedo, who achieved great worship in armies through their relentless efforts. Naming himself near and far, Merpesia conquered many great cities. Her sister kept their country safe from all enemies without doubt. While Merpesia rode with her army, she was most famous. But while she was in the midst of conquest, her enemies proudly assaulted. Fortune turned contrary, and she was slain in battle. Behold, what conquest or victory can avail when fortune turns against them. Here is an example by these two queens.\n\nOf Narcissus, the excellent beauty, and Biblis, his death, describe the great luxuriance and dishonesty. Mirra, defamed, was turned into a tree. To exemplify lechery and pride. Been from all virtue set far aside,\nHow Orpheus endured in his life,\nJoy entered deeply with adversity,\nIn his youth when he did wine,\nHe felt in wedlock\nHis worldly bliss meant with duplicity,\nAs fortune's changes can divide,\nWhich from all virtue be set far aside,\nMerpesia, for her lift to strive,\nWith wilful wrath,\nBut her pomp was overturned blue,\nWhen in battle unwarily slain was she,\nFor of all war, death is the fine parade,\nSo furious Mars can provide\nWhich from all virtues been set far aside,\n\nYou mighty princes,\nConsider and see how fortunes estates can deprive,\nAnd plunge them down from their prosperity,\nPride and luxury I counsel that you flee,\nFalse avarice let not be your guide,\nWhich from all virtue is set far aside,\n\nAnd thus Narcissus through danger and disdain,\nRevenged himself upon the lady,\nBut when the gods' cruelty towards him,\nThey filled a great grief,\nOf his unmercy they had displeasure,\nAnd right as he merciful was found. So with unmercy he caught his deadly wound\nFor all danger displeases Venus\nAnd all disdain is loathsome to Cupid\nFor who to love is contrary\nThe god of love will quite him on some side\nHis dreadful arrows so mortally divide\nTo hurt and main all that been reckless\nAnd in his service found mercyless\nAnd for Narcissus was not merciful\nToward Echo for her great beauty\nBut in his port was unapproachable\nCupid thought he would avenge be\nAs he that her prayer of pity heard\nCausing Narcissus to feel and to have\nOf Venus' bronze and of her fiery dart\nAnd on a day when he in wilderness\nHad after beasts run in hunting\nAnd for long labor began to falter\nHe was desirous to have some refreshing\nAnd wonder thirstleless after traveling\nCould not endure longer there to dwell\nAnd at the last he found a C\nFresh springing and wonderful, agreeable to sight\nThe water lusty and delightful to the eyes\nAnd for his thirst was unto him importable\nUpon the brinkes. And in the midst of the bright water, I saw a passing fair image. It appeared most angelic in face to me. I was enamored by its semblance and desired to be in its grace. Yet it was not but a likeness, and but a shadow reflecting my face. Desiring to embrace it, I called it Narcissus.\n\nSteeped in my beauty, alas, I was brought low. Its semblance was pushed far away. When I first began to know myself, I saw my face, which held no laudable feature. Presumptuous pride caused all to turn against me, for he who presumes too much of himself consumes himself. And finally, as the old poets tell, this Narcissus, without more ado, was drowned at the well.\n\nThe heavenly gods showed him this favor. They transformed him into a fresh flower, a water lily, which heals in hot seasons, as books specify. After Narcissus was drawn to the well and to John Bochas and his sister, Canus also came. And of one womb two were born,\nBut she before her fate complained,\nShe in her love was not virtuous,\nAgainst God and kind's ordinance,\nShe loved her brother named Canus,\nAnd when she saw her perverse governance,\nHe gave her no attention,\nThough she of cunning sought to comply,\nIn secret wise she made a pieced,\nShe said it was an impossible thing,\nWithout her grace she herself to save,\nAnd if he were not consenting,\nShe else plainly might not have health,\nBut only death and afterward her grave,\nThus in her writing to him she obtained,\nAnd to be covered she was,\nBut when this pieced came to his presence,\nVirtuously thereat he began to disdain,\nAnd gave it no manner of heed,\nNor took any notice of her furious pain,\nBut suffered her eternally to grieve,\nTill she was as old as could well be told,\nWith oft weeping transformed to a well,\nNext came Mirra with a face full pitous,\nWho once loved against nature,\nHer own father called Cinarius.\nFor whose sake great pain she endured. For she dared not reveal her sorrow\nUntil her nurse, by signs, had spied\nThe heartfelt constraint of her malady.\nFor the nurse, whom I have mentioned,\nHas openly confessed this fact,\nBoth new and old, in such matters whole the experience,\nThat through long labor and careful diligence,\nShe devised various ways and means,\nTo bring her father's bed to her,\nWith whom she had her lust and pleasure.\nFor she, unknowingly, lay with him all night.\nHe was deceived by drunken ignorance.\nAnd on the morrow, long or any light,\nShe stole away and went out of his sight.\nWith her nurse, she kept herself long concealed,\nUntil the time her womb rose.\nBut her father, who was called Cinarus,\nKing of Cyprus,\nWhen he discovered the truth of this matter,\nShe became loathsome and odious to him,\nFled from his face in fear,\nAnd he pursued after with his sword.\nIn Arabia, the hot, mighty land,\nKing Cinarus found his daughter. And cruelly began he to enlarge his hand\nWith his sword to give her a wound,\nBut the gods of mercy most abundant\nHave kept her from death's grasp.\nAnd through their power, transformed her to a tree,\nWhich after her birth yet bears the name\nCalled Mirra, as she was in her life,\nAuthors say the same.\nFrom this tree distills a great preservative\nAnd of nature a full good defense\nTo keep bodies from putrefaction\nAnd them from all corruption\nBy influence of the sweet balsams\nMirrha is engendered by distilling his kind\nWith round drops against Phoebus' streams\nAnd down descends through the hard rind.\nThe said Mirra has brought forth a child\nIn this world that is well sought after\nWas none so fair formed by nature\nFor of his beauty he was peerless,\nAnd as poets record by scripture,\nHe was called the fair Adonis.\nAnd to his worship and his great increase,\nFor he of fairness bore away the flower,\nVenus gave him in charge as her paramour. That he should, in his tender age,\nIn forests while he roamed at large,\nHunt not at beasts that were savage,\nBut contrary to his disadvantage,\nThrough wilfulness I can tell you no more,\nWas slain unwarily by a tusked boar,\nAt which he felt did enrage,\nBut of folly was his labor,\nFor he lay slain, pale of countenance and face,\nWhom Venus transformed into a fresh flower,\nWhich was as red as purple the color,\nAbove gold with lovely leaves gleaming,\nSet in the midst, whose beauty may not fade,\nAnd when Mirra from Bacchus was withdrawn,\nAnd declared her great adversity,\nAnd of his fate told the moral law,\nCame Orpheus, ugly to see,\nSon of Apollo and Calliope,\nAnd appeared with a most dolorous face,\nSometimes bearing and leading in train,\nRenowned in arms and learning,\nFamous in music and melody,\nAnd notable also in eloquence,\nAnd for his sweet, sugared harmony,\nBeasts and birds, poets specifically name,\nWody's floods of their course most strong,\nStopped of course to listen to his sweet song. An harp he had from Mercury,\nWith which Erisichthon won,\nAnd to Bacchus as Ovidius wrote,\nHe began solemn sacrifices.\nTo hell he ran for his wife,\nTo recover her with\nThat which he made upon his heavenly harp.\nBut when he undertook this labor,\nA law was made which bound him sore,\nThat if he cast his look back,\nHe would lose her and see his wife no more.\nBut it is said since then,\nNo law can hinder lovers' will.\nSo strong is their deadly pain.\nIf some husbands had been in this case,\nTo have lost their wives for a glance,\nThey would have endured and not said alas,\nBut patiently suffered all their pain,\nAnd thanked God that the chain\nWhich had long kept them in prison,\nHad granted them such freedom.\nTo lie in prison is a great charge,\nAnd to be stocked under key and lock,\nIt is a great joy for a man to go at large,\nThan with irons to be nailed to a block.\nBut there is a bond called wedlock. Fettering husbands so severely that it's a wonder,\nWhich with a file cannot be separated,\nBut Orpheus, father of harmony,\nThought of Erudice, his beautiful wife,\nFor her sake he felt that he must die,\nBecause when he made his repair,\nOf her in truth, nothing embraced but air,\nThus he lost her; there is no more to say.\nAnd for the constraint of his grievous pain,\nHis heart's partition sat so sore,\nThe green memory, the tender remembrance,\nHe would never wife again,\nSo fair she was, he was escaped his punishment,\nFor wedlock is a life of much pleasure,\nBut who has once seen infernal pain,\nWill never his thanks come in the snare again,\nThis Orpheus gave counsel full notable,\nTo husbands who have endured pain,\nTo such as have been prudent and treatable,\nOne hell is dreadful / and more perilous has been two.\nAnd who is once bound in a chain,\nAnd may escape out of danger blue,\nIf he resorts to God, let him never thrive,\nUpon this sentence, women were vengeful,\nAnd to his writing, full contrary. Said his counsel was not commendable. At the feast they valued to Bacchus. They filled each one upon this Orpheus. And for all his rhetoric's sweetness, they cast off, alas, this laurel poet. The gods have provided for him a space to live on earth and endure so long. And for his sake, full many a creature, by ordinance of God and of nature, when they see him, shall feel great pain. If they in love his grace may not be attained, and of his port and his heart right, by the occasion of his native fairness and presuming of his seemliness, no woman so fresh and fair of face was able to stand in his grace. And for the excellence of his great beauty, he purposed himself in his tender age never in his life to wed. He thought him so fair of visage, that for this he cast himself through his great outrage against all lusts of love to disdain. To hunt at beasts alone and be slain. And in this while that he kept himself so, in forest and in wilderness, a water goddess that was called was Echo. Louyd him firmly for his great fairness,\nAnd surely did her business\nTo follow his steps right as any line,\nTo her desires to make him incline.\nHe heard her well but saw her not.\nWhereof astonished, he began to inquire,\nAs one amazed in his thoughts,\nSaid even thus, \"Is any creature here?\"\nAnd she answered the same in her way,\nWhatever he said as long as it echoed,\nWithout a body she said the same to him,\n\"Come near,\" she said, and began to call,\n\"Come near,\" she said, \"my joy and my pleasure.\"\nHe looked about among the rocks all,\nAnd saw nothing else near or in the distance.\nBut she embraced and declared her grief,\nAnd to him said, \"My own heart, dear,\nDo not be strange but let us dwell in fear.\nNay, nay,\" he said, \"I will not obey\nYour desires for a short conclusion.\nI would rather plainly have died\nThan you should have possession of me.\nWe are not of one opinion.\nI hear you well though I see no shape.\nGo forth your way, you speak no more with me.\nAnd she, ashamed, fled her way alone.\" As she, who could not help him, had departed,\nDisdaining this echo, and hid herself\nIn an ugly cave, among the rocks, is buried in her grave.\nAnd though men may hear her voice after that time,\nShe never dared to appear again.\nAfter these complaints and lamentations,\nWhich Boethius compiled in his book,\nMingled with transmutations,\nSet outside in a sovereign style,\nWhen he had used them for a long while,\nSee the manner both of sorrow and joy,\nHe began to remember Priamus of Troy.\nFirst, of his birth and lineage,\nHe was most famous among kings,\nAnd as poets record of him in deed,\nHe descended from Jupiter,\nWho came down to his father, called King Laomedon of old Troy,\nThis Laomedon was king,\nDestroyed by Greeks he and his country,\nAfter whom Priamus reigned,\nBuilding a mighty strong city,\nWhere he long reigned in great royal splendor,\nWith wife and children most worthy of renown. With scepter and crown, he governed his city in peace and righteousness, and fortune was favorable to him. Of all Asia, he assembled the most honorable king and, in armies, was so commendable that throughout the world, the renown of him shone among high nobles. This Priam had many children, one worthy prince after another of great might. But Hector was among them, ever the lantern and light of prowess. For there was never born a better knight than he, so manly was Troilus found. He was named Ector the Second. But if I were to recount the magnanimity of King Priam and all his sons, and how his city was besieged in deed, and all the story between him and Greek forces, the circumstances recounting up and down to set in order the first occasion of the siege, why it was first laid, by Hercules and also by Jason, the manner of Troy's book is said to be roughly entitled in my translation. Following the destruction, called the second, which endured for the space of ten years, as it seems to me. Truly, I do not intend to write it anew. I had once been commanded by him who was most noble and excellent among kings, to undertake its translation and writing for his sake. And if you wish to know whom I mean, Henry the Fifth, most mighty in power, give me a clean slate. I intend to put things of old time in remembrance. The same Henry, worthy of knighthood, was considered a man deserving of respect by all kings. With nine worthy ones, he was to have a stall. To the holy church, he was the chief defender, in all such causes, Christ's chosen knight. To destroy heretics, he set all his labor. He loved all virtues and sustained righteousness. Through his nobility, manhood, and might, he was diligent and did his best to bring peace between realms. I mean truly, between England and France. His purpose was to have brought about a final peace. Sought out means with many circumstances,\nBoth by treaty and martial acts,\nTheron joined life with the gods and all,\nBut alas, against death there is no bone,\nThis land may say he died too soon,\nFor among kings he was one of the best,\nSo all his deeds were conveyed by grace,\nI pray to God, grant his soul good rest,\nWith holy saints in heaven a dwelling place,\nFor here with us there was little space,\nThat he abode, of whom the remembrance\nShall never die in England nor in France,\nThis worthy king gave to me in charge,\nIn English tongue to make a translation,\nOut of Latin within a large volume,\nHow long the Greeks lay before the town,\nAnd how Paris first at Cith\u00e9ron,\nIn Venus' temple slightly did his penance,\nThere to rejoice in the fair queen Helen,\nIn which book the procession you may see,\nTo him how she was wedded in the town,\nAnd of the siege laid unto the city,\nBy Menelaus and King Lamedon,\nAnd many another full worthy of renown,\nOn either side, which in battle\nFrom day to day each other assailed. I. Shall I tell or write, instead, of the death of Hector or Achilles, or the end of Parthenopes or Palamedes, or the slaughter of Deiphobus, or how his brother Helenus foretold the events beforehand and warned against the foolish marriage of Paris to Helen, and Cassandra's prophetic complaint about the wedding and her subsequent imprisonment? All this you may find detailed within Troy's book. I shall not recount further: how Cressida forsook Troilus of her own accord, taking a quarrel to test and perhaps feign, to take the third and leave them both behind. Nor shall I speak of how the Greeks won the town, or how Eneas or Antenor conspired against King Priam, or how Ulysses deceived Paladion. Nor the death of Priam or of Hecuba, the queen. Neither do I intend to write about young Pirrus sloughing off young Pollicene, nor about repairing Greeks back into their country after the city at Ilium was burned, nor about their schemes in the sea, nor about how Ulysses found Penelope, a true wife though he was long from her. Throughout all Greece, I can recount nothing more about these matters. What followed the Greeks after their voyage to Troy, I send this book to those people. Which among you proud folk set your affiance in strength, beauty, or high nobleness, if you consider fortune's variance and could behold a mirror before you, of King Priam and his great riches, to see how he and his children all suddenly fell from their nobility. Ector, called the knight, was sad and demure, and famous for prudence. Paris also excelled in beauty. And Helenus also in excellent providence. Troilus in armies had great experience. Deiphobus proved manly in battle. Yet in the war, they were both slain. Nor did this king, as I can recount, have the same fate. Noble Hecuba, who was the queen, Had a daughter named Cassandra, the wise. Her young handmaiden was named Polixena. Alas, alas, what may such pride mean? For all their renown sprang far. Yet these women were consumed in war. Was he not mighty and strong in all things? And had also of his alliance, Noble princes and many rich kings, And nearly all Asia under his obedience. He held in his time most famous for power, Most renowned for riches and treasures. Until fortune, with her sharp showers, When he sat highest on his wheel, This blind goddess began to assail, Her fickle malice he felt full well. His gold, his treasure, first it began to fail, And his royal apparel grew dark and pale. By this example, all proud men may see The uncertain trust, the mutability, Which in this world is seen and found every day. In the midst of states in their magnificence,\nA flower does not make a delay,\nBut halts its course, there is no resistance,\nThe tide waits not for any violence,\nEach man who stands here in doubt of change,\nMust take his turn as it comes about,\nLet Priam be to you a clear mirror,\nYou proud people who set your affiance\nIn such vanity which fades as a flower,\nAnd has of beauty here none attendance,\nThe world to you casts a full bitter chance,\nFor when you think you sit highest at full,\nThen she will rather pull your bright feathers,\nYou have warning for to take heed,\nBy example of other clear and right visible,\nHow worldly bliss is mingled all with fear,\nAnd of your wits and reasons be sensible,\nThis thing seen, and all this doctrine is to you in vain,\nIf in your time you have no changes seen,\nWherefore bochas unto you farewell,\nFull prudently put you at this issue,\nFirst of all he yields you this counsel,\nTo leave your vices and take you to virtue,\nAnd set your trust wholly in Jesus,\nFor he may best aid you. Of worldly lordships that they fear not\nThese great lordships, these high dignitaries,\nThe chief thing annexed to the regalian power,\nWhen they sit highest in their seats,\nAnd round about stand the chivalry,\nFear enters in.\nAnd unwary change which no man may know,\nThe hour when fortune will make them look low,\nThey may well hold a stately great household,\nWith a vain trust their power should ever last,\nClad in their mantle of purple, pearl and gold,\nAnd on the wheel of fortune climb up fast,\nLike as she might never down them cast,\nBut ever the climbing high is at all,\nAlas, the sorer is their unhappy fall,\nThe fall of Priam and of Agamemnon,\nOut of right more to be lamented,\nWhen fortune had pulled them down,\nAnd of malice had despised them,\nThan if they had never worshiped at all,\nBut their falling was the more grievous,\nBecause before they were so glorious,\nO thou power, meek, humble and debonair,\nWhich keepest the laws of nature,\nFor sudden changes thou wilt not despair,\nSo art thou freed from Fortune. All her assaults thou dost endure humbly,\nSo she may have no jurisdiction\nTo interrupt thy possession.\nThou settest little by all worldly riches,\nNor by his treasures which have been transitory.\nThou scornest them that their shields turn\nTowards battles for conquest and victory.\nThou despises all shining of vanity,\nLaudes of triumphs which conquerors have sought,\nWith all her pillages thou settest them at naught.\nThou despises all superfluity.\nNone misfortune may change thy temper.\nAnd the ships that sail by the sea\nWith merchandise among the floods' rage,\nTheir adventures and their perilous passage,\nLife / body / good / all put in one,\nOnly for great riches to recover.\nOf such things thou takest little heed,\nNor of that people that manners do purchase,\nNor of pleaders which for lucre and reward\nMaintain quarrels and disputes do embrace.\nThou beholdest them with a full still face.\nTheir subtle working sought out for the nonesense,\nAnd suddenly depart from all atonements.\nThy knightly courage doth uppress. Against all titles holds authority,\nWhich pertain to false accusations,\nWho was mightier or stronger than Sapso,\nNone could deliver the Bible bears witness,\nWithout weapons he slew a fearsome lion,\nAnd for his enemies expressed,\nHis unyielding,\nAgainst the Philistines and slew thirty,\nTo pay his promises they spoiled them by and by,\nAfter the letter in very truth,\nThere came forth a thing eating,\nAnd from the strong came sweetness,\nBut his wife of forward doubleness,\nWhich ever worked to his disadvantage,\nOf worthy Samson told the council,\nWhat is more strong than a lion,\nOr more sweet than honey in tasting,\nBut women have this condition,\nOf secret things when they have knowledge.\n\nThis was the case the lion that was dead,\nAgainst the sun going up right,\nAswarm of bees entered in his head,\nOf whom came honey immediately,\nAnd when Samson saw it,\nHe fantasized in his opinion,\nThis secret proposition,\nAs you have heard and began to carry out its purpose. That Philistines to him it should reveal\nThe truth unwillingly, under pain\nBut with his wife he privately wept\nAnd she on Samson complained and frowned\nAnd feigningly wept upon him so long\nThat he could not keep his counsel from her\nWhich when she knew, she made no delay\nBut plainly and openly she declared\nSuch double trust is in their weeping\nWomen cannot spare their tongues\nWeeping wives ill bodes them\nAnd all husbands I pray God give them sorrow\nThat they may tell their counsel to them eve or morrow\nShe told them all, she told them not half\nAnd Samson then began to smile\nIf you had not heard it from my lips\nYou would not have found it a great while\nWho may be sure where women list beguile?\nThough books Samson of strength so coming\nYet dared he not against his wife offend\nThis mi\nThree hundred foxes once he found\nHe took their tails, knitted them two by two\nAnd amidst each one he set a fire branded\nAnd as they ran in Philistine land So furiously up and down they went,\nThat they burned their fruits and their wines.\nAlso by treason, when he was once bound,\nWith new cords as he lay and slept,\nThree thousand whom Samson found,\nTo murder him or him to keep,\nHe broke his bonds and up at once he leapt,\nFrom an ass he caught a chin bone,\nAnd a thousand they slipped off at once,\nHe feigned and had a sudden lust,\nFor to drink faded face and cheer,\nAnd God sent him to quench with his thrust,\nFrom the ass's tooth water crystal clear,\nWhich sprang up,\nRefreshed his spirit which before began to dull,\nUntil he had drunk water in full,\nAfter he went to Gaza the city,\nAmong all his enemies that were of great might,\nTo his pleasure where he did see,\nA full fair woman lying with her all night,\nAnd on the morrow long or it was light,\nDespite the watch upon his shoulders square,\nThe gates strong up to a hill he bore,\nAnd in a valley which was called Sor,\nFull hot he loved Dalila the fair,\nOn whom his heart was fully set. She could feign so meek and debonair,\nMake him such cheer when he listed to repair,\nBut I dare call her daft the double,\nThe chief root and cause of all his mortal trouble.\nHe never drank wines white nor red,\nOf Nazarees, such is his governance.\nRasour and sharpe touched him never on the head,\nFor in long growing stood her pleasure.\nAnd this Samson most mighty of substance,\nHad all his force by influence of heaven.\nBy her wearing that were in number seven,\nIt was full secret in every man's sight.\nAmong people told for an unknown thing,\nWhereof Samson had so great might.\nOutwardly showing strength by the force of his working,\nBut Delilah with her flattering,\nWould never cease inquiring ever among,\nTill she knew whereby he was so strong.\nShe, like a serpent daring under flowers,\nOr like a worm that writhes in a tree,\nOr like an adder of many fold colors,\nRight appearing and fair upon to see.\nFor hidden was her mutability,\nWith lowliness and a fair pretense,\nOf true meaning under false appearance. He mentioned truth and she was unfaithful.\nHe was faithful and she was unchaste.\nHe was steadfast and she was unstable.\nHis trust was in one thing she loved new.\nShe wore colors of many diverse hues.\nInstead of blue, which is steadfast and clean,\nShe loved changes of many diverse greens.\nBut to the point, to condescend,\nWhen she knew of Samson's private matter,\nHer deceit was soon to be comprehended.\nShe made him sleep soundly on her knee,\nAnd then took a sharp weapon after that,\nShe sheathed it from his side, large and long,\nWhereby, alas, he lost all his strength.\nDamage on earth is not so grievous,\nAs an enemy which is secret.\nNor is pestilence so perilous,\nAs falseness where it proves true.\nAnd especially in femininity,\nFor if wives are found unfaithful,\nWhere shall husbands find other stable?\nThus Samson was deceived by Delilah.\nShe could so well flatter, forge, and feign,\nWhich Philistines, when they have conceived,\nUnworthily bound him in a mighty chain,\nCast him in prison, put out his eyes two,\nAnd in spite, after as I find. At their querns they made it stately and solemn,\nWhen they had all this treason wrought,\nTo rebuke him, scorn him, and condemn,\nBrought before them Blind Samson, a sorrowful thought,\nHe would in his secret mind find some manner to avenge his blindness.\nAnd when he had long pondered this,\nHe led a child privately to two large and strong posts,\nEncircled by them, or any man heed,\nAnd began to shake them without fear or dread,\nSo sturdily among his stones,\nThat the temple fell upon them.\nThus he was avenged on his enemies,\nWho falsely strove against him.\nSlough in his dying god knew many one,\nMore than he did ever before his life.\nHe was also the judge and governor in Israel,\nThe Bible is my author,\nTwenty years I ruled and governed there,\nThis tragedy reveals,\nTo whom men shall counsel out discourse,\nFor reckless tongues, for lack of prudence,\nHave caused great harm to many a creature. When harm is done, it is hard to recover\nBeware, by Samson, to keep good counsel\nDalila complained, cried, and wept\nOnce, Samson, for manhood and prudence,\nIsrael had in governance and care.\nHe daunted lions through his magnificence,\nMade a thousand a disconfiture,\nA thousand laid low in any one,\nUndefiled, they kept their virginity,\nAnd some could resist all vices,\nThey strove to preserve chastity,\nDevoid of change and mutability,\nThough some others have transgressed,\nThe praise of them is not thereby diminished,\nAnd whoever of malice lists to accuse,\nThese holy women in disputes,\nLet them remember and in their minds muse,\nMen are not always constant,\nIn this world there is no permanence,\nChange is always found in men and women,\nOn other sides be they never so angry,\nNo man should blame the virtuous,\nInstead of him who did the transgression,\nNor for a thief should a true man condemn,\nNor for the guilty should an innocent man console. Good and wicked abide in every place,\nTheir price/reward, late they be reserved,\nTo other perfection as they have deserved,\nThough John Bocas in his opinion\nAdvocates a process against women,\nThose who have been good in condition\nShould not take any manner of quarrel,\nBut lightly pass and their sleeves shake,\nFor against good, he made nothing,\nWho can conceive the effect of this ballad?\nYou women all that you shall behold and see,\nThis chapter and the process read,\nYou that have been good found in your degree,\nAnd virtuous both in thought and deed,\nWhat Bocas says, take no heed,\nFor his writing, if it is deemed,\nIs not against them that are well governed,\nFor though it may fall that one, two, or three\nHave done amiss as God forbids,\nThat other women, who are stable and faithful,\nShould be at odds with their ungodliness,\nBut more commended for their womanhood,\nFor this scripture, if it is concerned,\nIs against them that are not well governed.\nA galled horse\nWho touches him bows his back in fear,\nAnd who is known unfaithful in his country. Shrink his horns when men speak of falsehood,\nBut good women have little need\nTo grumble or frown when the truth is learned,\nThough some are not well governed.\nOf Dido and queen Pasiphae,\nDoubleness led their bridal,\nYet of Lucretia and Penelope,\nThe noble fame spreads abroad.\nOut of good corn men may weed the darnel.\nWomen rebuke in their doubts questioned,\nNot touching those who are well governed.\nBoccaccio musing in his remembrance,\nConsidering in his fantasy,\nThe uncertain trust of worldly change,\nOf men and women, the change and the folly.\nThe same time he saw a company,\nOf mighty princes pitifully weeping,\nTo him appeared their fortunes complaining,\nAmong others, that put themselves in P.\nFirst among them he beheld the sight,\nThat was the son of worthy Achilles,\nAmong Greeks the most famous knight,\nMost commended for manhood and might,\nSon and next heir as books specify,\nOf Peleus, king of Thessaly.\nThis Achilles manly from his heart. Hurte of Ector's green wound\nEctor's wound healed or he died\nAchilles, for love of Polixena,\nBy compassing or Hecuba the queen,\nUnder Treaty, this Greek champion\nWas slain by Paris within Troy town,\nWho\nFuriously with face dead and pale,\nSlaughtered afterwards Polixena,\nAnd dismembered all on small pieces,\nA pitiful tale it is to hear,\nThat a knight so vengeful was in death,\nTo slay a maid quaking in her fear,\nHe could for anger on her no mercy show,\nBut with his sword most furious and mad,\nMerciless upon his father's grave,\nLike a tyrant he shed her chaste blood,\nThe deed horrible defaced his knighthood,\nThat to this the slander and disgrace\nBy new report rebounds on his name\n\nWrite when Greeks from Troy should sail\nHow their ships by an anchor rode\nBut in this while he makes rehearse,\nOut of the earth appearing an image,\nOf Achilles, with a deadly face,\nTo Greeks it spoke.\nI feel well my honor and my glory. And my nobles lightly lead unwilling people out of your memory,\nWho by me had your conquest and victory,\nYour desire promises to take,\nAnd on my grave offer a sacrifice,\nWith her blood look ye spare nothing,\nTo spring it thus, blood for blood, I will buy vengeance,\nAnd for my death, she must endure,\nAnd hold the manner of this adventure,\nAnd how she died in her maidenhood,\nMethamorphose.\n\nIn hasty vengeance, all his joy was set,\nWith unquenchable thirst, Trojan blood to shed,\nHe slew,\nAnd led him into Greece,\nAdrastia, the story you may read,\nMarried her and afterward had two worthy sons,\nBut in returning home to his country,\nAs Aeolus drove his ships ashore,\nI find he was a pirate of the sea,\nAnd into Greece when he arrived,\nFortune unwarily turned against him,\nForsook his wife, letting her live alone,\nTook another, named Hermione,\nWho was at that time in marriage,\nTo Hector's son, Agamemnon's son.\nAnd he, alas, took her by force to his possession. But following this reward,\nSudden death / poverty / or shame,\nOpen disclosure / great mischief / or defame,\nAlso in his time, as I have heard,\nFilled with mischief and great power,\nAnd with such men as he led,\nHe was a rogue and robbed at sea,\nAnd as poets recount you may see,\nOf such robbing by slander and defame,\nThis word \"pirate\" took the name from Pirrus,\nAnd as the story afterwards relates,\nThe said horistes began to seek out\nWhere Pirrus performed his sacrifice,\nBefore Apollo, that god to magnify,\nMost unwarily horistes, out of envy,\nTook a sharp sword or Pirrus could advert,\nWhere he stood and robbed him to the heart,\nThis was the end of Pirrus in substance,\nFor all his pride and great presumption,\nFalse accusations follow this vengeance,\nLoss of some member, power or imprisonment,\nOr hateful slander by some occasion,\nOr sudden death shortly in sentence,\nComplete in Pirrus by full clear evidence,\nAfter this Pirrus came Canace the fair\nAnd her brother, who was called Machaire. And both they pitifully complained\nThat fortune cruelly disdained them,\nHindering their fate by unfortunate event,\nContrary to their love which was against nature.\nHe was he,\nAs the story fully declares,\nAnd in a bed they lay, the two of them,\nReason found none why they should spare,\nBut love, which causes woe and also welfare,\nBegan again to act so strangely,\nThat he made her womb suddenly rise,\nAnd finally my author bears witness,\nA child she had by her own brother.\nWhich excelled in favor and fairness,\nFor there was none other like him in beauty,\nBut of their love so guided was the brother,\nCaribdis twain winds full contrary,\nHad Canace destroyed and Machaire,\nFor when their father espied their working,\nWhich was so horrible,\nHis anger almost filled him with frenzy,\nWhich to appease was impossible,\nFor the deed was forward and odious,\nFor which plainly he divided from all pity,\nVpon their transgressions he would avenge himself,\nThe cause known the father at once,\nLastly, for their deaths, he provided rigorously. For which machaire fled from his sight,\nAnd from his face his presence hid.\nBut alas, his sister must abide,\nMerciful for their hateful separation.\nSuffered death, there was no other grace.\nFirst, her father sent a sharp sword to her,\nAs a token of death for a remembrance.\nAnd when she clearly understood his rigorous order,\nWith whole purpose to obey his pleasure,\nShe grumbled not but humbly consented,\nLike a meek daughter to his desire.\nBut before she died, she cast to write,\nA little letter to her dear brother,\nA deadly complaint to compose and end,\nWith pale face and a mortal mien.\nThe salt tears from her eyes she brought clear,\nWith pitiful sobbing she set from her heart,\nDistilling down to mingle with her ink,\nOut of her swollen throat when she sighed,\nKnowing no means but death in her distress,\nTo her brother, full pitifully she said,\nCause of my sorrow, root of my heaviness,\nThat once were the chief joys of my gladness,\nWhen both our joys by will were so disposed. Under one key our hearts are to be united\nOnce you were support and security\nChief rejoicing of my worldly joy\nBut now you are the cause of my sickness\nWell of wanhope of my deadly penance\nWhich has of sorrow the greatest abundance\nThat ever yet had any creature\nWhich must for love endure the death, alas\nYou were once my bliss and all my trust\nSovereign comfort for my sorrows to appease\nSpring and well of all my heart's lust\nAnd now, alas, chief root of my disease\nBut if my death could do me any ease\nO brother mine, in remembrance of two\nDeath shall to me be pleasure and no pain\nMy cruel father most unmerciful\nHas ordered it necessary that it be so\nIn his rigor he is so intolerable\nAll merciful, he will that it be done\nThat we both shall die together\nBut I am glad since it may be none other\nYou are escaped, my dearest brother\nThis is my end, I may it not delay\nO brother mine, there is no more to say\nLowly beseeching with all my heart's sincerity\nI pray that I may especially be remembered If it falls upon my little son to die,\nAnd you allow us both to be buried in a grave,\nI hold him strictly between my arms twain,\nYou and nature lay this charge upon me,\nHe is guiltless with me, must suffer pain.\nSince you are free and at large,\nShow not unkindness, our love not so discharge,\nBut have a mind ever where you be,\nOnce a day upon my child and me,\nOur truce and our great offense depend on it,\nBut woe is most angelic of face,\nOur child young in his pure innocence,\nShall again rightfully suffer this violence.\nTender of limbs, God wot full guiltless,\nThe goodly fair that lies here speechless,\nA mouth he has but words he none,\nCannot complain, alas, for no outrage,\nNor grutches but lies here all alone,\nStill as a lamb, most meek of his visage,\nWhat heart of steel could do him damage,\nOr suffer him die, beholding the manner,\nAnd look benign of his two clear eyes.\nO thou my father, to cruel is thy wretch. Harder than any tiger or lion,\nTo slay a child that lies without speech,\nVoid of all mercy and remission,\nAnd on his mother has no compassion,\nHis youth considered, with lips soft as silk,\nWhich at my breast lies still and cries for milk,\nIs any sorrow remembered by writing\nUnto my sorrowful sighs incomparable,\nOr was there ever creature living,\nThat felt a thing more lamentable,\nFor comfortless and unrecuperable\nAre those happy sorrows full of rage,\nWhich have with woe oppressed my spirit,\nRecall all my fears in particular,\nAnd on my fault remember and have good mind,\nMy lord, my father, is my mortal enemy,\nI have experienced enough of this, I find,\nFor in his pursuit he has left behind,\nIn destruction of my child and me,\nRuthless mercy and fatherly pity,\nAnd my brother avoided from his sight,\nWhich in no way can your grace attain,\nAlas, that rigorous vengeance and cruel right\nShould above mercy be sovereign lady.\nBut cruelty does despise me so,\nThat you, my brother, my child, and I. Shall I, exiled, be denied all mercy,\nMy father once, by many various signs,\nWas my support and solace, most gracious and kind,\nOur worldly happiness, our consolation,\nBut love and fortune have turned us down,\nOur grace, alas, our welfare, and our fame,\nHard to recover, so slandered is our name,\nA spot of defamation is hard to wash away,\nWhen noise and rumor abroad make people menace,\nTo hinder a man, there may be no delay,\nFor hateful fame flies far in short space,\nBut between us two, there is no other grace,\nSave only death, and after death, alas,\nEternal slander of us thus stands the case,\nWhom shall we blame or whom shall we excuse,\nOur great offense, since we may it not hide,\nFor our excuses report to respite,\nMean is there none except the god Cupid,\nAnd though he would for us provide,\nIn this matter, to be our chief refuge,\nPoets say he is blind to a judge,\nHe is depicted like a blind archer,\nTo make a right failing discretion,\nHolding no measure, neither far nor near. But like Fortune's disposition,\nAll upon happiness void of all reason,\nAs a blind archer with arrows sharp ground,\nFate yields many a mortal wound.\nIt struck me, he wrongly marked,\nFelly to hinder our fatal adventures,\nAs far as Phoebus shines in his ark,\nTo make us refuse to all creatures,\nCalled us two to the woeful lure\nOf defame which will never depart,\nBy new report the noise increasing ever,\nOdious fame with swift wings flies,\nBut all good fame envy does restrain,\nEach man sees in another the defects,\nYet on his own no man will complain,\nBut all the world cries out against us two,\nWhose hateful ire by us may not be quenched,\nFor I must die, my father has so decreed,\nTheir life to amend or the Lord smite,\nThrough negligence or it be too late,\nAnd before the sword of vengeance strikes,\nInto virtues their vicious life translate,\nCherish righteousness against all wrong debate,\nWith fear of God make them strong,\nThey shall surely endure long.\nWho is not aware by others' chastisement? Other should be chastised.\nHard is that heart which for no writing,\nFor no doctrine nor any authority,\nFor no examples will flee from its vices.\nTo be indurated is its stubborn intent,\nWhich will not suffer its hardness to relent.\nThe round drops of the smooth rain\nWhich descend and fall from aloft,\nPerceive their hardness with their frequent falling.\nAll touching water is but soft.\nThe person caused by force or power\nBut by falling through long continuance,\nSeemingly, I dare to repeat,\nOft reading in books is fruitful.\nThe hearts of princes should sink in their minds,\nAnd make them virtuous,\nTo eschew all things that are vicious.\nFor what avails the examples that they read,\nIf contrary is the deed?\nCunning and deed, who can comprehend?\nAnd if cunning does the deed amend,\nThen between them is made a mighty chain.\nAn noble thing and right sovereign,\nFor then of cunning the labor is well spent. When the events described below occurred and were in agreement, John Boccaccio began to write in his book, which is called the second one. His intention was to set down stories intended to confound all vices through examples that he expressed. At the beginning of his endeavor, Mighty Saul appeared to him, the king of Israel, weeping pitifully with a dreadful countenance and a voice broken by much sobbing. To my author, he lamented his sorrow and requested that he record his woeful fate. Immediately after me, he took up the intention, with pen in hand I sped as I could in my translation. In this labor, I proceeded further. My lord appeared before me and took charge, this mighty prince being both manly and wise, giving me charge in his prudent judgment that I should in every tragedy, after the process was made, set a remedy at the end. With a lenient conveyance through reason, and afterward with humble affection. To noble princes, I submit this in obedience to your request for correction. I followed my author in substance and sense, as my eloquence was insufficient. My lord, my maker, agreed with his words, spoken by the man whom I addressed. The man, full-grown and tall, of the lineage of Benjamin, was named Saul. His father's name was Ceis, who had once left their pasture for three days. During this time, they lost their labor and found nothing. A child approached him along the way, offering to let him hire out his labor. Saul agreed and went to the prophet, whose name was Samuel, renowned in Israel. Samuel received Saul with great affection, gave him instructions, and made no delay. But he shed the holy, sacred unction upon Saul's head, kneeling down. And fully devoted, the Israelites made him king\nOf God's people to govern\nWith scepter and crown and hold the regalia\nAnd his nobles more mighty to advance\nWith meekness to rule his monarchy\nGod yielded\nWhich was great glory to his magnificence\nAnd of future things to have foresight\nAnd while he was meek and humble in deed\nVoid of pride and false presumption\nAnd prudent counsel led him\nTo govern by good discretion\nHe found quiet through all his realm\nNo foreign enemy dared to wage war\nWhile he, the Lord, meekly obeyed\nThrough no enterprises but greatly feared\nCaused much great disorder\nThrough his force, knighthood, and might\nAgainst Philistines and subdued them in deed\nTwo mighty kings, one of Ammonites\nAnd another who governed Moabites\nAgainst Edom, so mighty and famous\nThrough his mighty prudent governance\nHe brought their pride to disgrace\n\nKing of the God's people, the Israelites made him,\nWith scepter, crown, and regalia, they endowed,\nTo govern with meekness, a monarchy to be,\nGod's will, a great glory, a foresight to see,\nMeek and humble, with pride and presumption void,\nCounsel prudent, to rule by good discretion applied,\nQuiet reigned through his realm, no enemy dared to fight,\nSubdued Philistines, Ammonites, and Moabites in the night,\nTwo mighty kings, their pride brought to disgrace,\nThrough his might, knighthood, and power, he left no trace. The time I mean, while he was just and stable,\nAnd in his works not found variable,\nBut when pride began to enhance his heart,\nWilfulness and false melancholy,\nUsurped reason to have the governance\nOf his old famous policy,\nAnd had forgotten in his fantasy\nTo know the Lord and humbly sue his law,\nGod from his crown his grace began to withdraw,\nThe unkind worm of forgetfulness,\nIn his heart had mined through the wall,\nWhen to God for his kindness\nGave no praise / nor any thanks at all,\nWhich had raised him to estate royal\nFrom poverty among all his kin alone,\nA singular savour to set him on his throne,\nWhat thing in heart may be thought more forward,\nThan is sudden false presumption,\nOf a wretch that came up from nothing,\nTo give him lordship and dominion,\nAnd for to make a plain comparison,\nMen should of reason fear a lion less,\nThan the rudeness of a crowned ass,\nWhat thing to God is more abhorrent,\nThan pride exalted from poverty,\nAnd nothing gladly is found more vengeful. Those are wretches set far from their stock nature, unable to flee from it. Each thing returns to the nature from which it came. Fruit and apples take their nourishment where they first grew from the same tree. And similarly, every kindred and lineage remains the same in every age. By token and sign at the eye, we can discern this in every creature. Some teach us to follow after our nature. I write not this in rebuke of poverty, but for those who deserve it. God, with his might, may they increase in virtue and concern themselves with virtue. Protect a poor man from all harm. Raise him to dominations through the high nobility of their conditions. By influence, God may shed his grace upon him, finding cause only through meekness. A poor man, who is virtuous and fears God in his poverty, may rise up in deed to the estate of virtuous nobility. For out of virtue comes all gentleness. In poor and rich, make no exception, but let them come like their condition. A poor man, who is virtuous, fears God in his poverty. Everything avoiding that is vicious and to his power upholds truth and equity, I dare well whatsoever that he be, putting no rebuke unto his kindred but calling him gentle truly in deed. But King Saul was contrary. Disobedience was found in his dealings. When God made him victorious over Amalek, where Agag was king, He commanded him to spare no manner of thing, man nor woman, beast nor child, but that his sword should quickly consume all. But Saul acted otherwise. He reserved each thing that was fair to the sight and of intent to make a sacrifice. After his victory, he showed himself right away. Fattest beasts he chased and had them bound towards the fire to make his offering. And from death he spared Agag the king. He was reproved afterward by Samuel. To God's bidding, for he was contrary, he was deemed unfit to reign in Israel. All good hope in him began to disappear. His grace/might/gracefulness paled and appeared. His prophecy afterward failed him. And with offense he was also troubled. Thus, from her wheel of fortune, cast him down\nAlways him from his royal seat\nAnd God also took away the crown\nBoth from him and his descendants\nAnd set up David for his humility\nSee how the Lord his domain can divide\nTo enhance meekness and to abate pride\nSaul endured in his madness\nAn evil spirit so sore him assailed\nUnto David ever he had envy\nThat he was bold to enter in battle\nWith a staff-wielding void of plate and might\nSlew Goliath without fear or dread\nPulled out his sword and struck off his head\nAt their returning home from the field\nWhen David had slain thus Goliath\nYoung maidens when they beheld\nThe great victory they in their joy began to sing and cry\nSaul has slain a thousand with his might\nDavid ten thousand the lusty young knight\nSaul disdained and said frowardly\nThey granted have a thousand to my name\nAnd to the son of him I say\nGive ten thousand to increase his fame\nWhich is to me a rebuke and a shame\nTherefore this Saul frets. Of yonge dauid gan the deth conspire\nIn his herte he had a fantasie\nOf their syngynge whan that he toke hede\nDemt it was a maner prophesie\nThat dauid preferrid shulde be in dede\nAnd to the crowne after him succede\nThought his childre as gan dyuyne\nShulde be depryued of the roiall lyne\nThus day by day saul weyes sought\nTo sle dauid playnly if he might\nAl be it so that he no malice thought\nBut euer kept him lowly in his sight\nTherfore good euer and grace on him a light\nFor ay the lorde of his magnificence\nAgeyn tirauntys preserueth Innocence\nAnd as the bible pleynly doth vs lere\nThis dauid had in his tendre age\nFor his noblesse the kinges doughter dere\nCallyd Michol ioyned by mariage\nAnd whan that saul fill in any rage\nDauid anone to aswage his woodnesse\nTouchid his harpe and brought him in gladnesse\nSaul fuloft gan dauyd to enchace\nAnd werreye throughout all his londes\nThrough dese\nOf entent to haue shet him vp in bondes\nOr to sle him if he come in his hondys\nBut fynally god thorugh his ordenaunce Preserved his knight from all manner of mischance, Saul was often brought to harm. Yet, David always saved him from death. This was a special proof. When David only had on his garment in the cave, and other signs indicated it, another time David also kept Saul's life. When he lay and slept, the situation was this: not far apart, and Saul lay and slept. All his people were sleeping around him, unguarded, like a flock of sheep. Of which thing David took good care. He descended without delay, came to the tent where King Saul lay. The spear of Saul stood at his head. David took it and went his way at once. No one took notice of his coming. For Saul slept and his men all, And when he was up on the hill again, he cast a look. He made an alarm that all his knights woke. First to awaken was Abner, prince of his chivalry. David said these words to him:\n\nAbner said, \"You have done great folly. This day you have shown great negligence. To allow Saul such magnificence.\" In Perry's stead, take no heed around his person to make his knights wait\nThou art to blame for thy recklessness\nTo leave the king stand in such great fear\nIn sleep to have more savory and sweetness\nThan of his life to take heed\nSuch negligence requires his due reward\nDeath and torment by rightful judgment\nAbout a prince when people are negligent\nAnd thou wish to see evidence\nHow his life stood in jeopardy\nSee here his spear and give it credence\nHow unprovoked we were in our part\nSaul nor thou can deny it\nYour life / you death / your power / your powerlessness\nThis day God placed me in charge\nBut to acquit you of your innocence\nAs every man should unto his king\nAnd to declare in me was no offense\nAgainst his noblesse in will or in working\nAs God knows that knows every thing\nThat I never by any conspiracy\nWrought nor compassed against his regality\nAgainst malice to show kindness\nWhere Saul showed his mortal violence\nDavid acquitted him with forbearance and goodness The tyrant vanquished by his prudent meekness\nMen again may well a war begin\nBut at the end the palm he does always win\nFor of this story, if you heed\nSaul is fallen for his waywardness\nInto misfortune and sudden fear\nFor Philistines the Bible bears witness\nWith a great power their warders dressed\nUpon King Saul avenged to be\nTheir tents pitched beside Gelboe\nWhereof King Saul, astonished in his heart,\nHad lost his spirit of knightly hardiness\nAnd especially when he encountered\nProphet was none among his army to redirect\nOf future things truth to express\nIn Israel which cast him in great fear\nBecause at that time Samuel was dead\nFor Saul had cast out all deities\nFrom Israel and each from divinity\nNotwithstanding the Philistines\nWere rising again against his power to oppress\nAnd he knew no manner of sorcery\nFrom whom he might take any counsel\nAnd he of God at that time was forsaken\nIn this way he stood disconsolate\nCounsel of God nor prophet knew he none\nBut a man most unfortunate Ungraciously, he sent him forth immediately to a woman called a Phoenician, in Israel, known as a sorceress. Her office was to redeem and advise souls of men again. I mean such as were before dead. This is a strange thing to read, that women should be able to make dead men appear, as they please. Unnatural and strange is their opinion, and to my understanding, impossible. It does not seem reasonable to me, nor like a credible thing, that a soul of the invisible nature could appear or show itself visibly to the eyes which are bodily. But, lest I be thought presumptuous for delving into this matter, I commit it to the deities. And to wise clerks, virtuous in their wits, subtle and curious, they conclude as it seems to them in this matter, a truth to determine, whether it was the soul of Scannus or another spirit that she called, which told the king of Israel. Of the Bathelae that should fall,\nHe related all his adventures and schemes,\nAnd of his death he spoke in truth,\nAnd how David would succeed,\nBecause only of his disobedience,\nAs it is written, and for his recklessness,\nAgainst Amalek, for he took no vengeance,\nSo the spirit bore witness to him,\nSaul fell into great sorrow,\nKnowing no way to escape from this doubt,\nBut take his fate as it comes about,\nHe also told him that his enemies were so angry,\nThe Philistines besides Gelboe,\nIn that battle he and his children both\nWould die that day of necessity,\nHis chivalry would be scorned,\nOf his reign there is no longer date,\nFor God would take his kingdom from him,\nAnd thus Saul returned again,\nHis men were brought to disgrace,\nAnd when he saw all his people slain,\nAnd how there was no way to recover,\nIn that dreadful unfortunate event,\nHe bade his squire take his sword as blue,\nAnd through the heart he should run it through,\nHis enemies, who were uncircumcised. Shall have no power in this, it is found\nTo fall upon him as they have devised\nTo give him his last fatal wound\nHis high nobleness to confound\nBut his squire, for fear of God and dread,\nWould not assent to do such a deed\nTo slay his lord, he greatly feared\nA thing hateful in every man's sight\nBut Saul took the pommel of his sword\nAnd in the ground full deep it plunged\nAnd in all haste possible that he might\nMade the point in his furious pain\nTo pierce his heart and part asunder\nThe Philistines at once, as he was dead\nDespoiled him of his real armor\nDismembered him and struck off his head\nAnd in token of their dismay\nTook the spoils with all their eager care\nAnd thereof made, in all their intent,\nA great present to Astaroth of pride\nThus was Saul slain in judgment\nBy the Philistines on Mount Gilboa\nForsaken of God for disobedience\nAbdicated also from his royal throne\nAnd thus, for lacking humility,\nOf God he was forever set aside\nHere ends the reign of Saul and pride. Have in mind the story of Saul, who in real estate was called to make a ruler, but presumption caused him to have a fall from God's grace due to his disobedience. The Bible bears witness to his loss of the crown because of his disobedience to God's command. He gave no heed to God's bidding. God asks for nothing more from man than a whole heart without deceit. For all the gifts which He gives especially to men of high goodness, He chastises all unkindness, those who rebel to do as they please and give no heed to His bidding. Noble princes, virtue most principal, you are to remember in your high nobility: to redress all wrongs, to sustain truth and righteousness, and before God to hold the balance and give Him your whole attention. The virtue of virtues, most sovereignly sufficient, is the virtue of true obedience, which sets all things in rightful governance. For without this prudent order, there would be no rule. Some to obey and above to guide\nDestroyed were all worldly policy\nWhere virtue and high discretion\nAvoided had from them all willfulness\nBy title only of dominion\n Truly living upon righteousness\nWrong and errors justly to redress\nOf truth I may rightfully affirm and say\nThe people meekly their bidding should obey\nThis noble virtue of faithfulness\nEstablished upon humility\nWhich includes no double variance\nIn all regions and in each country\nCauses welfare / joy / and prosperity\nAnd as virtue chief and sovereign\nAll vicious right it plainly does restrain\nObedience also as men may see\nFalsehood exiles and all rebellion\nFor by temperance, right and equity\nStands the welfare of every region\nFor the meekness and lowly subjection\nOf commoners holds up the regalies\nOf lordships and of all monarchies\nAnd no doubt when lordships of intent\nAre busy the sovereign lord to come\nTo their subjects do right judgment\nIn conscience as right and reason deem\nThan shall their crown and diadem. Upon their heads shines freshly and makes subjects to their bidding\nAnd in those who have lordship and sovereignty,\nGranted with intent to their sovereign lord,\nShall reign in long prosperity,\nAnd their subjects in humility,\nFor he who serves the lord of lords,\nAnd has the people in his subjection,\nGod will keep him from falling,\nLong preserving his dominion.\nBut when wisdom and reason are overmastered by sensuality,\nFarewell the flowers of their felicity.\nObedience blunts the sharpness of cruel swords in tyrants' hands,\nAnd meekness appeases the harshness of hasty vengeance,\nBreaking the bonds asunder.\nAlso, patience sets quiet in lands,\nAnd where these three continue in commonwealths,\nLong peace persists in kingdoms and cities.\nObedience also restrains,\nConspiracies and false collusions,\nWhen she stands unparted apart.\nThere is no fear of any discord. For she combines the true opinions\nIn the hearts of people well before provided\nUnder princes to stand undeviated\nWhere princes are meek, humble, and debonair\nToward God of whole affection\nTheir subjects are gladly not contrary\nIn their service by no rebellion\nFor there is found no division\nBut head and members each for his party\nAre so governed by prudent policy\nContrarily, Saul was put down\nAbject of God for his obstinacy\nPut from his seat / his crown / his kingdom\nOf Israel lost all the monarchy\nFor he would not make amends\nOf frowardness and wilful negligence\nThis noble virtue called obedience\nFor as it belongs in kingdoms and cities\nUnder a key of unbenevolence\nPrinces and kings to govern their realms\nSo appertains due reverence\nTo their subjects by obedience\nTo obey their lords as they be of degree\nBy title of right in every commonwealth\nFor obedience, if it be discerned,\nWith Argus' eyes, he who takes heed\nAs right requires is not well governed\nWhen the members presume against the head. Of governance there is no dispute,\nFrom unity they go forward, way,\nWhen subjects their princes disobey,\nUnto John Bockas in order next them,\nWith full great dole and lamentation,\nThe young king called Roboam,\nSon and next heir to Solomon,\nEntering by title of just succession,\nBesought my author to make of his folly\nAnd of his falling a pitiful tragedy,\nFirst when he entered into his realm,\nTwelve tribes governing in deed,\nRuled himself by will and no reason,\nKept his subjects plainly as I read,\nNot under love but under fierce dread,\nOf old wise men to his great disadvantage,\nHe despised the doctrine and counsel,\nHe deemed it as it was well known,\nHis scepter / his crown / and his regalia,\nBy such people as flattered in their youth,\nCould apply their wits well to blend,\nHim falsely with their flattery,\nWhich is a stepmother called in substance,\nTo all virtue and all good governance,\nAlas, it is great sorrow and great pity,\nThat flattery should have such great favor. Which blinds princes so they cannot see\nMisleads every governor\nThey cannot know their own error\nFalse honey sheds on their sentence\nA fool is he who gives them credence\nThey may be called the devil's laborers\nWith froward sonsies they fulfill\nOr of Cures the perilous bottle-bearers\nWhich gall and honey do distill\nWhose drinks are both amorous and ill\nAnd as clerks well devise cunei\nWorse than the drinks of Circe's time\nErys of princes can anoint\nWith the soft oil of adulation\nAnd their terms most subtly appoint\nEach thing concluding with false deception\nAlways blandishing with amorous poison\nAnd finally, as the poet says,\nTheir faith of custom concludes with unfaith.\nFlourishing in words though there be no fruit\nDouble-hearted, pleasant in language\nOf true meaning void and destitute\nIn mustering outward, they pretend a fair visage\nWho trusts them finds small advantage.\nPrinces deceiving and many worthy king. Roboam could well witness\nHow he was hindered by flattery and falseness\nBy those who could forge new tales\nWhose counsel after sore did harm to him\nAnd with their feigned false suggestions\nGreatly abridged his dominion\nHe deprived himself of more authority\nThan was his father in great royalty\nAnd this pompous false opinion\nCame into his conceit through adulation\nFor flatterers bore witness\nHow he excelled his father's high nobility\nHe did great rigor and oppression\nUpon his people, as it was well provided\nAnd to find some mitigation\nThey begged him to release them in their need\nBut all in vain he took no heed\nAll old counsel from him he set aside\nAnd refused their doctrine and their lore\nAnd by false counsel of people full of pride\nHis poor lieges he oppressed sore\nAnd ten kindreds alone without more\nFor tyranny and misgovernance. From him, through truth and loyalty,\nThe king conceived the rigor.\nThe people, in indignation,\nStoned Adoram, the collector\nOf tributes in all his region.\nFrom him, deprived by rebellion,\nAstonished to avenge his great unright,\nHe took immediate flight to Jerusalem.\nAnd when they were prepared from Roboam,\nThe ten tribes by division\nChased a king called Jeroboam,\nAnd Roboam, within his royal town,\nWent to avenge himself of their rebellion\nAnd to do cruel justice upon them.\nHe made an army of one hundred thousand arise,\nWith Jeroboam he set in battle array.\nBut Rameus the prophet urged him to desist,\nAnd withdraw from the war,\nAnd make the quarrel more justifiable,\nFor his people, forward in departing.\nIt was God's will done for a chastisement,\nTouching the surplus of his governance.\nHis royal building of many fair cities,\nHis great rich, famous sufficiency,\nOf wine and oil having great abundance,\nAnd how his empire increased years three. In Josephus' story, you can read about how he was truly righteous. Of his children, born in righteous lineage, he had eighteen wives, as mentioned. He had many concubines as well, and fathered sons and daughters through procreation. His riches and great possessions increased during that time, as is well known. But, as this author relates, in his increase and augmentation, meekness in his heart began to waste and fail. Pride entered with false presumption. He despised virtue and all religion. After his vices, as this same book says, the people took wicked example from him. They used the manners of princes in various regions. The people were ready to use and fulfill fully the tracings of their conditions. Lords may rule in their subjections, leading their subjects to vice or virtue as they please. Thus, Rehoboam, for his transgressions and for despising all virtue, is described in this manner in Josephus' account. Of God, he was rightfully chastised in Jerusalem, his chief royal town,\nsurrounded by his enemies, Envyron. The king of Egypt laid siege to him,\nwith such great people that help was nowhere to be found. Although Roboam had broken through,\nand prayed to God for deliverance,\nyet God would not grant his prayer,\nbut chastised him as you shall hear.\nFirst, his city and his royal town\nwere delivered, he knew no better succor,\nbut under a false, feigned composition,\nfor at their entering, they showed no favor,\nkeeping no covenant, they took all the treasure,\nshowing no pity, but carried it home to Egypt, their country.\nAnd to recall it is a great sorrow.\nAccording to Josephus, Roboam, as declared,\nwas only proud and a fool,\nand devoid of all wisdom and bare,\nunmerciful towards his people,\nhating good counsel, and so in his reign,\nI let him die.\nPhilosophers conclude and devise\nin their books of good experience. That counsellors be wise and true to their word, stable in their sentence, not hasty nor reckless for any violence. Keep and preserve the truth. Noblesse of princes protect from mischief, hasty youth and rancor in contrary wise. They have to will all their advice, except themselves, scorn all other men. Through their unbridled, furious insolence, they bring back whatever they are to blame for, putting their noblesse in disgrace and disrepute. King Rehoboam acts against right and justice. He gives faith and most credence to young fools, cruelly chastising his subjects, which puts his people from his benevolence. Through ten degrees from his obedience, this was to him by record full great shame. Noble princes wisely advise in preserving your magnificence. Of old, expertise is not blended with covetousness. Take your counsel and do them reverence. Eye you as Argus in your high providence, which conserves by report of good name. Noblesse of princes, falsely accused and defamed,\nWhat earthly thing is more deceptive\nThan the pomp and vanity of princes,\nWhich once stood firmly in their positions,\nHaving conquered the world through victory,\nAnd suddenly being erased from memory,\nTheir fame obscured, alas, and their nobility,\nWith a dark shadow of forgetfulness.\nFrom whence comes the famous clear shining\nOf emperors in their consistories,\nOr where does their praise come in reporting,\nSave that clerks have written their histories,\nOr where now are the transient conquests,\nOr their triumphs, where should men find them,\nNo writers have recorded their prowess,\nCount up and first the worthy nine,\nIn high nobility who had no equals,\nTheir fame borne above all the nine stars,\nWith loud proclamations of famous heralds,\nTheir glorious palms if they are well preserved,\nBy low labors of the common people was first raised,\nMake a resemblance of these great images,\nCorporately carved out by entail,\nHead / arms / body and their fresh visages. Without feasts or legs may not suffice\nTo stand upright for needs they must fail\nAnd similarly, subjects in communities\nRaise up the nobility of princes in their sees\nAs head and members in images are one stone\nOther one stock by compasses united\nAnd be proportioned their features each one\nSet in true order as nature has provided\nSo that all errors through craft be circumvented\nThe head highest by custom as men know\nThe body amidst the feet below\nMighty princes for their high renown\nAs most worthy shall occupy the head\nWith wit, memory, and eyes of reason\nTo keep their members from mischief and fear\nLike their degrees take of them good heed\nWith clear foresight of a prudent thought\nTheir feet preserve them from error\nThere must be hands and arms of defense\nWhich shall the image manfully keep and give\nFrom all assaults of foreign violence\nWhich shall be named noblest of chivalry\nTheir true office justly to magnify\nSustain the church and make them strong. To ensure that widows and maidens have no wrongs,\nPrudent judges, as it is skill and right,\nTo punish wrongs and excesses to correct,\nIn this image shall occupy the sight,\nFor love or hate, by the judgment of righteousness,\nFor friend or foe, his judgments to direct,\nSo equally the laws to sustain,\nIn their works that none error be seen,\nWithin this image there is a body set,\nAn aggregate of people and degrees,\nBy fitting peace and unity knit,\nBy the states that govern communities,\nAs mayors, provosts, and burghers in cities,\nMerchants also, who seek various lands,\nWith other craftsmen who live by their hands.\nAnd as a body which stands in health,\nFeels no grief from any forward humors,\nSo every common person continues in great health,\nWhich is demonstrated with prudent governors,\nWho can appease debates and errors,\nThe people keep from all contention,\nCausing the welfare to increase and multiply,\nThis body must have a soul of life,\nTo quicken the members with spiritual motions,\nWhich shall be made of contemplative people. The church should come together with their possessions, which, by their holy conversations and good example, should shine like stars, by grace and virtue, in guiding the people. The condition of this body depends upon them. In their teaching and preaching, they should truthfully declare to high and low. In their office, they should correct vices as they are held, since they are shepherds of Christ's fold. Following their intent fully clean, laborers shall bear up and sustain this body as feet and legs, which may not be despised. For true labor is justly authorized, and the plow should not be held back by laziness. Kings and princes, farewell to all governance. First, if princes govern by right, and knighthood suffers the people to have no wrong, and truth shines out in judgments, and in cities, it draws a long line with love. And the holy church, in virtue, should be made strong. In its labor, the plow should not feign anything, except in proportion. This image is well-wrought accordingly. This text serves to illustrate King Roboam's false oppression and tyrannical behavior. He lost a great part of his realm because of it. Princes should consider this and remember that God made the people their lords' advantage, yet they are to be oppressed with servitude. Some princes complain, such as those who have a custom and manner against their subjects, unjustly scorning them and showing proud, arrogant demeanor. They are advised to remember and learn from this chapter.\n\nFirst, all labor arose from lordship when King Percana, with his knights, began war against the Romans. The town began to be besieged on each side with great power, led by Tuscan. In the city, there was a knightly man named Mucius Sceuola. He intervened in their distress through his high prowess. He armed himself clean in plate and mail for the common good to encourage his courage. King Percana proudly attempted to assault, seizing the opportunity through the siege to make his passage. And finally, upon his arrival, Jupertus urged his person to kill the king. As Titus Livius relates, this Manly Mucius saw a prince of great authority. The king, resembling a man in one livery, was making a decision with no variation. Mucius, this noble senator, saw the king, clad in one livery, making a decision with no variation. But when he knew that he had failed to kill Porcenna, the enemy of the town, and saw that he had lost all his labor, he made a pitiful lamentation because he had executed ignorance against his own intent. To spare a tyrant and kill an innocent, he was filled with wrath with himself. For this negligence in deed, he went to a fire and made it burn brightly, consuming both nerve and bone and his flesh. His hand, consuming on this side and that, separated from his arm. And as the story declares to us, this manly man, this noble senator, was once called Mucius. He undertook many great labors for the common good. And for the vulgar hasty fierce actions,\nThe Romans all did this to themselves,\nCalled Sceola they did, as one might say,\nIn the language of that land, who took a right,\nA man bereft of a hand,\nAnd after him, by succession,\nAll his offspring,\nIn memory to increase his faith,\nFrom Sc.\nBy this example and many others,\nIf men wish here to awaken courage,\nThey should see what peril and what woe,\nCommon profit motivates us all,\nOnce upon a time,\nTarquin, for his transgression,\nAnd kings all outside of Rome's town,\nTouching Lucrece, an example of wifely truth,\nHow young Tarquin falsely oppressed her,\nAnd after that, which was too great a wrong,\nHow she herself cast off her skin for heaviness,\nIt need not be recounted here,\nSince Chaucer, chief poet of Britain,\nWrote of her life a sovereign legend,\nRehearsing there among other things,\nEach circumstance and each occasion,\nWhy Romans exiled their kings first,\nNever to reign again within their town,\nAs old chronicles mention. Remember the unkind great outrage done to Dido of Carthage, and other stories which he wrote in his life, revealing their fates with every circumstance and pitifully. After his making, men would deem it presumptuous and vain glory for me, a star in the presence of the sun, to lessen its freshness and clear light. My rudeness under the skies dares not, and has lost its sight, to be compared against the bright beauties of this poet. Therefore, it were in vain for me to write it anew. But at Lucrece's... It were either sloth the pen of my rude style, or for her sake, all matters set aside. Also, my lord commanded I should abide, by good advice, to translate the pitiful process of her tragic fate. Following the traces of Collucius, who wrote of her a lamentable, pitiful, and most pitiful declaration, where he describes the dolorous treason and false oppression of her constrained condition. Wrought and composed by unwares, violence was the light unworriedly of her clear conscience. Her father once called Spurius. Her worthy husband named Collatin. He, by the luxuriance and odious treason and vicious outrage of Sextus proud Tarquin, was oppressed and brought to his end. Whose deadly sorrow in English for to make, I feel my pen quake. This said Tarquin, this evil-avoiding knight, this slandered man most hateful for his deed, came like a thief alas upon a night. With naked sword, when no man took heed. Upon Lucrece, she quaking in her fear, lying abed far from her folk, and knew no refuge for help to call. He feigning in his frowning intent, on her beholding with a furious mien, that with his sword but she would assent, him and a boy he would present, such one as was most ugly of manner, most unlikely of person and of fame. Thus he threatened to slander her name. But his intent when she felt, and saw no sign of her woeful chance. The morning after she heard nothing, she told her husband in earnest the governance, requiring him to take vengeance upon this crime. She spoke like a true wife, declaring that she would pierce her heart with a knife. In this matter, this was her fantasy. It was better to die than to live in shame, and less ill to put in a grave her mortal body than her good fame. When honor dies, farewell a man's name. But slanderous fame to slay a man for,\n\nBut to that purpose, her husband said nay. Her father also was opposed. Making a promise without further delay, they vowed to do vengeance as they wished. To her declaring this with reasons debonair, truth and right confronted her. To kill herself, she had no thing deserved. For suddenly and also unwarily, as a fool is trapped in the snare, by unwarranted fraud practiced, you were clearly deceived to declare,\n\nThe names of them who falsely are defamed. When wrong report the high renown has shamed, concerning your person, I dare offer and say,\n\nThat it were a manner impossible. And like a thing which had never been seen,\nYour worship was found corruptible, but steadfast ever, indivisible.\nEmpty virtue made strong, now desiring to avenge your wrong,\nOn your injury we shall avenge ourselves.\nConsider first the deadly woe you suffered,\nFrom great adversity, when the outward beauty oppressed you,\nAnd rejoicing with a false gladness,\nDespite your will, as a thief by night,\nThe overwhelming force and might encompassed you.\nBut if you would leave all your mourning,\nAnd restrain your importunate woe,\nSoon would you see an equal punishment,\nInflicted upon your most bitter mortal foe,\nTo warn all others they shall no more do so,\nIn chastising false outrages.\nYour and your renown of right to magnify,\nWhat was displeasing to your true intent.\nThough his youth unbridled went at large,\nHe sought to force a celibate innocent,\nWhose wickedness ought to bear the charge,\nAnd we of right discharge your conscience.\nThe joy unbecoming of his false pleasure,\nWith a double palm, your honor advances. Howeth that reason and good discretion\nShould thy trouble and thy mourning cease,\nAnd rightly restrain thy opinion,\nSo recklessly to do punishment,\nWith knife or hand to slay thy self, alas,\nFor others guilt and didst do no trespass,\n\nLet be Lucrece /\nCease, I thee beseech, and thy woe restrain,\nShould I alone live, and thy death perpetual complain,\nTo put thy father in intolerable pain,\nOf our welfare be not so reckless,\nTo die and leave our children motherless,\nOf prudence, thou oughtest to see,\nAnd advise only of reason,\nThough of force thy body corrupt be,\nThy soul inward and thy intention,\nFranchised be from all corruption,\nOffense is none considered in thy intent,\nWith will and heart give it full consent,\nThou were naked in thy bed lying,\nAlone unaware, sleeping and void of might,\nSuspicionless of his coming,\nThat time namely because it was night,\nA fearful woman and he a manly knight,\nAlbeit so unknightly was his deed,\nWith naked sword to assault thy womanhood. He might oppress your body by force,\nBut he could never master your thought.\nYour body yielded, your heart gave him nothing.\nYou were two - you weak, he strong.\nYour truth accused him of doing wrong.\nWhere could you have greater price or praise?\nFirst, you countered his force and deceitful fraud.\nRather than persist in femininity,\nWith thoughts enchained and infirm,\nCould a woman's head hold a stable heart?\nWhat could be more commendable than this?\nIt is well.\nTo all false lusts in governance,\nYou were more like an image,\nThan a woman, fleshly of pleasure.\nThe tyrant, fond in face and countenance,\nWhoever, after conquering a woman,\nWould be concealed in his increase of glory.\nYour father Brutus has been well excused.\nI, too, your blood and kin,\nOn this matter, no longer be mused,\nTo slay yourself or make your sides bleed.\nCertes, Lucrece, you have little need. It was great wrong, by all our judgment,\nTo spare a tyrant and slay an Innocent,\nThou thyself to murder some, it would seem,\nThou were guilty where as thou art clean,\nDiverse minds differently will deem,\nReport things thou none didst mean,\nFor which thou shalt patiently sustain,\nTill thy chaste wife's Innocence may see,\nHim punished for his violence,\nFolk will not deem a person Innocent,\nWho willfully, when he is not culpable,\nYields himself to death by judgment,\nAnd never was before of no portable guilt,\nHis own doom upon himself vengeable,\nCauses the people, though their report be nothing,\nTo deem a thing that never was done or wrought,\nTo be avenged upon thine own life,\nIn excusing of thy deadly fame,\nTo show thou art a true wedded wife,\nWooing by death to get a name,\nIn this device thou art greatly to blame,\nWhere thou yet knowest thine honor clearly shines,\nTo give the people matter to decide,\nAnd with that word Lucrece did abrade,\nFull deadly both of look and cheer.\nTo them again even thus she said. A lathe husband / my father dear\nSpeak no more to me of this matter\nLest men deprive me of my name\nI dread death more than false defamation\nYour counsel is that I should conserve my life\nTo sorrow and slander but no joy\nBut less it is at an hour to endure\nThan ever to languish in sorrow and heaviness\nDeath puts an end to all worldly distress\nAnd it was said long ago\nBetter to die than ever to live in woe\nWhen the worship in any creature\nIs slain and dead by slanderous report\nBetter is the dreadful pain of death to endure\nThan by false noise to live in discomfort\nWhere new and new defamation has its resort\nNever dies but quickens by the outrage\nOf hateful tongues and venomous language\nDo your duty to uphold and make stable\nThe chaste chambers of wifely governance\nFor in this case, if you are variable\nIn false accusations to take vengeance\nThere shall follow everlasting remembrance\nHow true spousal vows as you have devised\nIn your city broke and not chastised If you are found negligent\nTo punish around you right as you are charged,\nThrough your sloth, as you were of luxury,\nUnbridled, shall come reproach.\nWho then will discharge your conscience?\nOr what woman stands secure\nOf Lucrece, confirmed in her chastity,\nO dear husband, what joy would it be\nTo your estate in any manner place,\nLike your wife, to cherish me,\nOr in your arms, to lovingly embrace.\nThe gilt, horrible, considered and weighed,\nBy Tarquinus done, alas, and wellaway,\nWhich in my person may never be washed away,\nAnd father, mine how, should you call me\nAfter this day, your own daughter, dear,\nWhich, alas, refuses all women,\nWho to your pleasure were once most enterprising,\nWithin your house when I was teaching,\nBy clear example of manifold doctrine,\nAll that parted from virtuous discipline,\nWhich I have lost now in my old age,\nDespaired to recover again,\nMy own children I dare not let them see,\nBecause the womb in which they have lain\nIs difficult and polluted in certainty,\nWhich was before in chastity conserved. Chastise the auteur as he deserves\nAnd for my part to speak in few words\nLonger to live I have no fantasy\nFor where should I show my face appear\nOr dare appear in any company\nSince a dark spot of false accusation\nShall forever whether it be false or true\nInto my hindrings the slander to renew\nLust beforehand has a false appetite\nOf frailty included in nature\nMaugre the will there follows a delight\nAs some folk say in every creature\nGood fame lost full hard is to recover\nAnd since I may my harms not redress\nTo you in open my guilt I will confess\nAll be I was against my will oppressed\nThere was a manner constrained lust in deed\nWhich for no power might not be redressed\nFor feebleness I stood in such great fear\nFor which offense death shall be my reward\nSince rather I have with some edge to tell\nTo slay my self than live in slander and dole\nO father mine spare and have pity\nAnd dear husband rue on my offense\nGods and goddesses called of chastity\nTo my transgression grant an indulgence For making a recompense for my guilt,\nWhere Venus enters in to boast,\nDeath shall redress and chastise my outrage,\nIf I delay to pierce my breast with knife's sharpness,\nMen would deem and say from day to day,\nTo make my scandal more open and more rife,\nThat I value my life more than my worship,\nA shame to love my life more than my good name,\nIn this matter no witness is so good,\nTo put away all false suspicion,\nAs with my heart's blood to shed,\nI could not make a better purgation,\nTo all people who have discretion,\nFinally by my death to excuse,\nThe horrible guilt of which men accuse me,\nGo forth my soul pure and immortal,\nChief witness of my innocence,\nBefore the judges who have been infernal,\nFirst, Minos king, to judge my conscience,\nWith Radamanthus to give a sentence,\nLike my desert that it might be seen,\nIn wifely truth how I was chaste,\nThou earthly body which through thy fairness,\nWere to arouse full great occasion. Of thy blood shed out the redness,\nAnd by thy sides let it rage down,\nStir and excite the people of this town,\nTo do their duty within a little while,\nFor love of Tarquin all kings to exile,\nAnd first I pray my husband most enter,\nOf this vengeance to make no delay,\nWith help and support from my dear father,\nTo punish the assassin in all the haste you may,\nLet him take his wages and his pay,\nLike as you see and plainly now conceive,\nFor his offense, the death I do receive,\nAnd suddenly, or they might advert,\nShe took a knife and with great violence,\nThrough the breast even unto the heart,\nShe made it glide; there was no resistance,\nFull pale and dead, she fell down in their presence,\nAnd by occasion of this pitiful deed,\nTarquin and all his kindred were exiled,\nFor which cause, by record of writing,\nWas there never in Rome the city\nAfter that day no man crowned king.\nAs in chronicles you may behold and see.\nThus for luxury and their cruelty,\nTheir tyranny and false extortion,\nThey were exiled from Rome town. Governed by other officers, as is recorded in Titus Livius, called December of various chronicles, among which was one Appius. A judge untrue, proud, and luxurious, whose story bears witness through the city. He was infamous for his great untruthfulness, and once it filled him, as he looked, most of all, with a false desire within his heart. She was the daughter of a worthy knight, full of manliness in his deeds, and the Romans called him Virgilius. Whose goodly daughter the story tells of, was after him for his noble fame. Virginia was called most goodly and entered the story. And for this reason, she bore the same name. But Appius was greatly to blame, who had conspired through his great untruthfulness, if he might oppress her beauty. This untrue judge, both in thought and deed, unrightfully sought out occasion, made a sergeant of his to proceed against this maiden to take action. He cloaked her as his servant by false collusion. And this was done by Appius with intent. That he could pass judgment on her, and by this means in his false delight,\nThought he might best utilize her beauty,\nTo accomplish his fleshly appetite.\nShe being weak, could not refuse the action.\nFully convinced of Appius' manner,\nIn her defense, she wrought as follows:\nWhen Appius had passed judgment against this maiden who stood before him,\nHer manly father, most knightly in intent,\nTook her aside, as he thought fitting,\nAnd with a knife shed her heart's blood.\nHe deemed it better to slay her in purity,\nThan her beauty should oppress the tyrant.\nThus, her virginity was whole and undefiled,\nAnd her maidenhood was unviolated.\nFor Virtuous to keep her chastity,\nHe spared no means to make her bleed,\nBut Appius, for this heinous deed,\nAnd Decimus through unfortunate chance,\nNever after governed that city.\nAs the story also relates,\nAppius, ashamed of this deed,\nSlaughtered himself, the false judge,\nAnd the tribunes in Rome succeeded,\nTwo right and wrong, truly to discern. And Roman laws justly govern\nMen may here see, as in a clear mirror,\nEstates changed for their great offenses,\nAnd by some poor persons singular,\nPrinces put down from their magnificences,\nWhich do not consider in their great excellences,\nHow God ordains his judgment many ways,\nThe poor some, whom Heron\nShows an example immediately,\nMarked in story for a notable thing,\nPansanias of Greece, a manly knight,\nOf Macedonia slew Philip the king,\nAt a table where he was sitting,\nBetween Alexander and Olympiades,\nHis wrong to avenge among all,\nAlso Salmator, a knight of low degree,\nFor wrongs done in particular,\nOf manly force grounded on equity,\nSlew Carthage's prince Hasdrubal,\nWho was brother to duke Hannibal,\nBeside a river as they met in battle,\nCalled Metaurus, which runs in Italy,\nTherefore, you princes, if you wish to endure long,\nBe rightly aware, be you never so strong,\nIn your lordships do not too much assure,\nOr surrender the portal to do wrong,\nIn your discretion conceiving ever among yourselves. Great fear is that which may assail thee,\nWhen subjectation faileth in the people.\nThis tragedy declares in part,\nWhat mischief follows of extortion,\nAlso of spousebreach and of outrage,\nBy Tarquinus wrought through false extortion,\nUnto Lucrece within Rome's town.\nKings exiled for such misgovernance,\nAnd false outrages done to the poraille,\nAlso Appius, from wilful tyranny,\nAgainst Virgilia took an action,\nThrough a false lust of forward lechery,\nBlent and fermented his memory and reason,\nWhich was the chief cause and occasion,\nWhy the estate of dishomme failed,\nThrough false outrage done to the poraille.\nKing Philip lost capture and regalia,\nOf Macedonia the famous region,\nUnwilling,\nSitting at the table within his chief donjon,\nAnd greatest cause of his falling down,\nWas when fortune his pride assailed,\nFor false outrages done to the poraille.\nUp to the heavens for his high renown,\nAnd had all carriage in his subjection,\nYet was he slain unwillingly by treason,\nBy a servant; so what avails it?\nTreason purposed before in the poraille. Among all the people, those who have ruled over them with great prudence and true submission are worthy of note. Among them appeared before his presence six kings, praying for his consideration of their fall from royal excellence through unexpected violence. Of all the kings of Israel, it was Jeroboam who came before my author to declare his bitter complaint with a pale face, expressing his great fears and wretched condition. He recounted how he had been cast down from his kingly position due to the great misfortunes that had befallen him.\n\nAs this story clearly illustrates, Jeroboam's offenses were punished accordingly. An idolatry he had instituted was described to me. He raised up idolatrous priests of great power and might, setting up two golden calves for them to worship against all right and reason. He gave a wicked example to the people by burning incense and offering false reverence to these idols. He led the people away from the temple, and the priests were ordained according to his own design. Jeroboam abandoned the tribe of Levi and Aaron. And upon Balthasar's arrival, he began to devise\nAnd while he did unwillingly sacrifice,\nGod, who knew of his false intent,\nSent a prophet from Jerusalem to him,\nWho rebuked him for his misgovernance\nAnd began to specify the perils,\nTold him beforehand to take vengeance\nAgainst King David, for a man named Josiah would come\nWho would destroy and kill his false priests,\nBurning their flesh and bones to ashes,\nAnd in token of their destruction,\nThe prophet told them all,\nHow his altars would bow down,\nAnd his idols fall from their pedestals,\nWhen they falsely call upon their gods,\nWho have no power to help in any way,\nFor they can neither see, feel, nor hear.\nAfter this prophet Jedidah had spoken,\nHis altar was filled with many folds of fabric,\nAnd he overturned it backward,\nFor which the king, looking furiously,\nOrdered his men to seize and bind the prophet,\nAs he reached out his arm in length. Had no power to withdraw agean, Wex unwell, contracted, and lost his strength. When the king had seen these tokens and how the prophet spoke in vain, he could say no more. But Jeadan praised him and tried to restore his arm. And by his prayer and mediation, his arm was healed after this vengeance. There was an immediate testament. And he felt relief from his pain. For this, the king with great insistence urged him to be so gracious that day to abide and dine in his house. But the prophet would not assent, nor eat nor drink with him. He took his ass and went away immediately. On whose departing, the king began to think deeply and his heart sank, especially when he considered all his tokens to be true in deed. God had commanded Jeadan in this great enterprise to go first to Jeroboam when he was sent. He was not to eat or drink in any way in that city while he was present. But another prophet, old and feeble on the other side, had compelled this Jeadan to abide. Him, falsely colluding, returned to the city and made no contradiction with him to dine in fraternity. He affirmed it could not be otherwise, for God had sent him as friend and brother to abide with him and show friendship and true affection within his house. For a repast and refreshment, God's will and sentence were to those words the prophet gave credence. And as they sat at dinner, both in fear, God spoke to Iadan in this manner:\n\nFor the breaking of my commandment,\nYour great offense and transgression,\nThat you have been so wilfully negligent,\nYou shall endure this punishment.\nBe torn and rent by a lion,\nAnd in your country you shall not recover,\nWith prophets to have your sepulture,\nOf which thing Iadan made no objection.\n\nHe began to depart with full heavy thought,\nOf a lion, slain by the way,\nBut his ass was unharmed,\nA great marvel if it is well sought.\nThe lion sitting as in their defense. And they kept them both from all violence. These tokens might not convert Ieroboam from his iniquity. God's warning him list not to avert, nor by his prophet correct for it to be. Therefore, God wanted him to see vengeance follow as it did in deed. Both upon him and his kin. A son he had which fell ill. Called Abimelech, the book does specify. The king bade the queen her dressing, To go disguised without company. To a prophet who was called Ahijah she went, Him to request truly for to see Whether the child should live or die. And in his inner sight contemplative, God showed him clearly Of Ieroboam how she was the wife For all her cunning transformations. For neither falls nor false deception May be God but it be perceived. For he or his prophets may not be deceived. She came to him in strange attire. At the entrance he called her by her name. Come forth, said he, for it is no need To hide yourself as if for shame. For the truth truly to attain, God has given me full knowing. What thou shouldst answer and say to the king,\nSpeak plainly to him and mark it in thy thought,\nIn thy repair these words rehearsing:\nSince God hath made thee and raised thee up from naught,\nFrom a servant to reign as a king,\nFrom David's line, most worthy reigning,\nParted the kingdom and given it unto thee,\nAnd thou, unkind to it, canst nothing see,\nHis great goodness is out of remembrance,\nFully forgotten by thy forward pride,\nIn false gods put thy affiance,\nGod above falsely set aside,\nWherefore from this moment he shall divide,\nThy kingdom whole without more delay,\nAnd from thy line the crown take away,\nAnd for thou hast thy confusion,\nThy faith unfaithful to false gods,\nWrongly refused thy religion,\nOf God above and plainly forsake this,\nThis is the end which thou must make,\nNeither thou nor thy kin may be succored,\nFlesh/skin/and bone hounds shall devour,\nAnd at the entering home to the city,\nThy son and his thou shalt find him dead,\nOf all his kin, though there were none but he,\nFound very good, take therefore good heed. The queen filled with great fear entered the city in particular,\nHer child was dead and lay cold by the wall.\nDespite this warning, the king paid no heed,\nBut made ready with great pomp and grand apparatus.\nForty thousand men he led with him,\nArmed in plate and mail, to have a great battle,\nKing Abias, of the tribe of Judah, said to his people at their assembly,\n\"Noble knights, keep one thing in mind,\nNo man conquers plainly to conclude,\nWith great numbers or a large multitude,\nFalse idolaters, God will deceive them.\nHis servants, who are true and steadfast,\nWill not be overcome by miscreants.\nTriumph is not found in these idols, new or old,\nNor in the shimmering stone or silver,\nNor in the calves of metal made or of gold.\nSince God knows our quarrel clearly,\nThere is no hope, no force, no might,\nThey cause a struggle against righteousness.\nHope of victory stands upon righteousness. Of those who seek to amend their sinful lives and forsake wrongdoing and all deceit, and with whole heart intend to the Lord, who shall send His grace to you today, our true cause to terminate. And thus Abias began his tale finely. His priests blew their trumpets. And King Abias, through his high renown, gave to his people, both high and low, for manly comfort and consolation. And fifty thousand were slain that day who proudly came upon the party of King Jeroboam and all of Jeroboam's party, and all who were born of his line. After this battle, misfortune came upon them, as the prophet had told them before. But the king took no heed of this. With sudden vengeance, God requited him his due. After him appeared Jeroboam's successor, Zareas, king of Ethiopia and India. His people were almost blinded by weeping. Praying my author for his unfortunate chance. With other full remembrance, and that he would record by scripture, his sudden fall and dolorous distress, and his dishonorable hateful disgrace, with the spoiling of his great riches, King Asaph, through his high noblesse and his people, had assaulted him. He had been vanquished and slain in battle. After Israel came the woeful king, called Adonijah, weeping pitifully, recounting how King Basa, through subtle false workings, had caused his downfall. When fortune began to frown falsely, and took unjustly from him scepter and crown. Next came Zambrias, a vengeful prince, who found King Helam guilty of false treason. For this, Zambrias, of intent, had murdered him within the chief dungeon of his castle. Unawares, he had laid siege about it. But a mariner, a prince of great might, came to Tarshish, a famous great city. He cast him down plenarily, like a worthy knight, to avenge Zambrias. Him to destroy without mercy or pity\nBut in a tour, Zambrias went\nSet it on fire and burned himself\nWith sighs sore and weeping importunate\nKing Ahab came to John the prophet\nWhose heartfelt sorrow was incomprehensible\nAnd complained frequently, saying \"alas\"\nBeseeching him to write his woeful tale\nCompile his falling and the fate of Athalia,\nHis own dear daughter,\nTo God most contrary,\nThis Ahab, in all his governance,\nHad a cruel and lecherous wife,\nCalled Jezebel, who took pleasure in\nRevenging herself on God's prophets\nIn the Bible, their malice may be seen\nAnd they were both idolaters, he and she\nGod, for their transgressions as it was well shown,\nForetold by true prophecy,\nRained neither dew nor rain\nFor three years upon the earth their grain to multiply\nUntil at last, by Helye's prayer,\nWholesome waters from heaven began to descend\nWhich gave them cause for their cursed lives to amend\nBut his wife, the cursed Jezebel,\nSlew a hundred prophets in Israel. Vnto Baal they would not yield, and she also slew Naboth for his vine. Through whose outrage and false oppression, Ahab was brought to his confusion. His enemies, aroused in battle, struck him with a sharp arrow, which caused his fatal wound. Until all his blood had failed, it flowed about his chariot in many drops. The words were found to be true, as Hiel spoke them. \"Hungry hounds shall lick his blood,\" he said, \"in a city called Jezreel.\" From a tower joined to a wall, the queen called Jezebel was overthrown and had a deadly fall. Touching these matters, she was the cause of all. Beware, princes, remembering all your lives, to avoid false counsel from your wives. Next to Ahab in order came Gath, with a dolorous countenance, beseeching him as if it were due. Her sudden fall served to remind us of sorrow and mischance. Usurpation and false covetousness were its chief root. As her story shall afterwards reveal, she was praised by favor in three things. For father, brother, and also his husband\nWere in that time each one crowned kings\nWith scepter and sword, as you shall understand\nMany enterprises took their days in hand\nAnd how fortune assailed their highnesses\nI shall briefly recount\nShe filled with fortune in the unhappy bounds\nFirst, when her father was struck down by an arrow\nHis blood uplicked with cruel, hungry hounds\nAbout his char running down full red\nHis body pale lay, who took heed\nLike a carcass naked and dispossessed\nWith foul black earth amidst the field\nCause of another unhappy heaven\nAnd of her own deadly desolation\nWas the people feelingly did them dress\nOf Arabia in their rebellion\nAgainst her husband of intention\nTo rob his treasure to their advantage\nAnd his riches by outrageous pillage\nSome of his men they put in prison\nThere was again no difference\nSpared neither city nor town\nSlaughtered man and child through and through\nHer lord infected with sudden pestilence\nConceived fully by his malady\nThere was no escape but he must die After his death, the most wretched and odious,\nHis body corrupt, his bowels filled down\nWith his intestines, the stench was so horrible,\nThere began, with great horror and putrefaction,\nThat no man could abide or endure\nTo bring his body to sepulture.\nHer third wish, which she was most fond of,\nFortune granted: making her uncle King Joram slain\nWith an arrow as he fled in battle,\nShe, supposing it would surely avail,\nActed like a woman most furious and mad,\nShe slew all the royal blood,\nLeaving herself alone to have dominion,\nTo reign in Judah and Jerusalem,\nThis Gathlied by usurpation.\nAnd for this reason, in her intention,\nWith a mortal sword she made thin,\nThose descended from David, except one Ios,\nLeft none alive,\nThe child of a year-old son of King Ochos,\nWhom Josabeth the story does describe,\nCaught a pitiful fancy,\nThe child to save, lest he should die,\nFrom the malice of Gatholia.\nAnd she was wife to Bishop Joab,\nShe and this bishop, with whole heart and intention. Kept this child in full secrecy within the temple for seven years. In the seventh, the story devises that Joas took on this enterprise. Young Ioas, on a certain day, by just title, was to crown him if he may. He sent out messengers at once. Princes, tribunals, began a council call. Of priests and levites, each one. When he had informed them all, he declared his intent: Sworn and assented to as it was sitting, That young Ioas shall be crowned king. For by promise which is divine, Quoth Joas, if you heed, God has commanded to David and his line In Jerusalem, how they shall succeed. And though Ioas be young and tender in strength, He to the crown has never less right. In this matter, I will not that you slumber, But to show your true diligence. On forty sides, the temple must be kept, That no man enters by any violence. Quoth this bishop, no man shall hinder us. On Ioas' head, a crown shall be set. And when each thing was brought to a point,\nHis high estate to increase and magnify,\nThe people at once, when he was anointed,\nCried out, \"Long live the king!\"\n\nAnd when Gatholia saw this thing,\nFor very anger and the sudden wonder,\nHer clothes she rent asunder,\nRan to the temple and began to make a fray,\nWith her men and to cry aloud,\n\"Go away and make no delay!\"\n\nThe young king, in all the haste they could,\nhid her venom under a covering cloud,\nAll atonement her purpose to recover,\nBy sudden malice she began that day to discover,\nThe temple kept entrance she had none,\nPeople ordered waiting for the nones,\nAnd lest she might any further gone,\nClearly armed the Centurions,\nThe cruel queen assaulted all atonement,\nAnd of her malice to write a short tale,\nThey slew her after of Cedron in the vale,\nLo here the end of murder and tyranny,\nLo here the end of usurpation,\nLo here the end of false conspiracy,\nLo here the end of false presumption,\nBorn rightful heirs wrongly to put them down,\nO noble princes, though God has made you strong. To rightful heirs beware, you do no wrong\nThese tragedies fully declare the deceptions\nOf fortune's falsely changing nature\nShown in provinces, cities, and even towns\nPrinces unwarily lost their possessions\nWhich from their sins in no manner received\nGod's warning and refused to heed\nMighty princes cast down from their thrones\nLost their lives and their realms\nUnwarily thrown from their felicities\nJeroboam, for his oppressions\nAnd for his forward false oblations\nTo idols, his story does decree\nHad of God warning and refused to heed\nAchab also suffered great adversities\nThrough false counsel and exhortations\nOf Jezebel, the root of Iniquity\nHe imposed great extortions on his people\nShe slew prophets, God's champions\nBoth he and she most cursed in their guises\nHad of God warning and refused to heed\nGathalia, with her duplicity\nAnd conspired for false intrusions\nSlid David's seat to enter their dignities\nAnd to possess their dominions\nBut for her hateful false collusions Unquestionably slain for her great covetousness,\nShe heeded not God's warning and refused to rise.\nPrinces remember in your prosperity,\nAnd see before you in your discretion,\nThose who climb wrongfully up from status or degrees,\nEither by murder or by false treasons,\nSeek a fall for their final rewards,\nNamely of them whom the Lord despises,\nAnd for His warning, let not them rise.\nNow must I put my rough style in play,\nTo queen Dido, make my passage.\nHer lord, Sychaeus, was priest to Hercules,\nHer father Belus grew old in great age,\nKing of Tyre and she, queen of Carthage,\nAnd it is read in books that are true,\nHow first in Tyre was found the purple hue,\nCadmus first gave letters for writing,\nGave them to Greeks, as is mentioned,\nWhose brother Phoenix, as clerks also named,\nFound first the color of vermilion,\nAnd of Carthage, the famous, mighty town,\nThis said Dido, her story reveals,\nHow she was queen and founderess,\nBut her husband was chief lord and sire,\nCalled Sychaeus, renowned in renown,\nOf this noble city called Tyre. Had great treasure and great possession,\nKing Pigmalion, Dido's brother, in deceit\nSeized her husband's wealth for his own intent,\nThis slaughter deeply grieved Dido's heart.\nShe wished she could undo this unfortunate event,\nFlee from Tyre and announce herself anew,\nWith all the treasure and abundance left behind,\nWhen her lord was dead.\nHer ships departed out of fear,\nShe knew and feared her brother's greedy avarice,\nAnd how this hateful, unquenchable vice\nHad been the cause of her lord's death in that town,\nFor whom she cried often, \"Who caused his death,\nThat I might flee away?\"\nShe held this opinion, which caused her deepest sorrow,\nThat since her brother Pigmalion\nHad killed her lord for his great riches,\nIf she had stayed, he would have dressed her as his wife,\nPartly out of malice, partly out of covetousness,\nTo have treasure, to practice treason,\nAnd to avoid his malice and treason. For her navy she makes order\nBy the advice of them in whom she should rightfully place her trust,\nAnd they were fully ready to do her pleasure\nBy one accord for nothing would fail\nWith fair Dido out of that land to sail\nFirst, her arrival was in Cyprus\nAnd there she found by the river side\nSixty and ten young maidens with rich apparel,\nWhich in the temple of Venus dwelt\nAccording to the custom as I can report,\nOf Cyprus' strangers, to entertain\nAnd in their most faithful humble way,\nAccording to the laws of Cyprus,\nTo Venus each day they sacrificed\nTo conserve in their virginity\nDuring their lives to live in chastity\nNever to be joined in marriage\nAnd with Queen Dido they went to Carthage\nIn their passage a great miracle occurred\nAs Servius makes mention\nFor Dido took from Juno this oracle\nEither by apparition or by advice\nOf Carthage to build that mighty town\nAnd at reverence of that great goddess\nShe began to dress herself in fine attire\nThe said city, St. And her workers as they the earth sought,\nFound an ox's head of adventure,\nTo Queen Dido they brought it at once,\nMeaning to search out what it signified,\nAnd her clerks in their divination told,\nIt was a token of servitude and toil,\nFor which she wished to build that place,\nAnd remove as she ought by right,\nAnd from thence but a little space,\nA soil she found most delightful to the sight,\nAnd as her workers with their full might,\nThe ground began to search / anon or they heed,\nThe story tells they found an horse head,\nAnd by expounding of their diviners,\nFound this best might greatly avail,\nTo princes and mighty conquerors,\nNecessary in war and battle,\nAnd for no one her noblesse should hinder,\nCartage she built of such great excellence,\nA stronghold against all enemies to stand in defiance,\nSome books declare and specify,\nDido did as much land purchase,\nAs a skin in round might occupy,\nOf an ox thereon to build a place,\nThe ground compacted took a large space,\nWhich strongly built, thus it is befallen. After the skin men built it, and when this city mightily flourished,\nAfter a skin made by good craftsmanship,\nThe name taken / Caesar\nLethyr of Birsa clearly this is not a denial,\nHe also took his name during many a day,\nCarta and Birsa knighted in their language,\nAs much to say as this word signifies, \"cartage,\"\nAnd in Africa stands the territory,\nWhere she built this delightful city,\nFounded it in laud and memory,\nOf mighty Juno, the goddess' honorable,\nThe city flourished with towers strong and stable,\nTime of King David in the fourth age,\nAs I said before, called it cartage,\nWith great reverence she ruled in that town,\nEver intent on living in chastity,\nAnd renowned around her,\nOf her prudence and her honesty,\nUntil the report of her famous beauty,\nCame to the notice of,\nA king who dwelt there beside,\nOf Musitans he was lord and sire,\nAs poets clearly describe,\nWho in his heart greatly desired her,\nThe queen Dido, by her consent, agreed,\nTo her grace if he might arrive,\nBut for she had vowed chastity,\nShe never cast aside her vow to be married. The king, filled with love in his heart,\nFor her wisdom and her great courage,\nSent for the prince of Carthage,\nTo discuss this matter in great treaty,\nTo condescend if it might be,\nIn accordance with his desire in all their best intent,\nTo do their duty to make her consent,\nWith his request he began to entreat,\nIf he failed in his intent,\nIn accordance with his desire to remain in his grace,\nHe said he would be an enemy to their town,\nTo order its destruction by force,\nNot fully sober nor fully in a rage,\nThis was plainly his language,\nBut they knew her great steadfastness and her heart unchangeable,\nThey were afraid to express any answer,\nLest their response not be acceptable to his highness,\nFor he was not treatable,\nAlso in their council they began to record,\nTo his desire, the queen would not accede,\nWith good advice they pursued an answer,\nFavorable in part,\nAfraid he would wage war on their noble town,\nOr take vengeance upon them.\nBut Queen Dido, in her intent ever stable. She would do whatever they told her\nShe faithfully held aside from this cruel king\nHis fierce manacles and his great words\nAnd to her princes, for their consent,\nWho stood in fear of his threats towards them,\nShe gave a warning:\nFor they were bold to attempt or attempt to\nHandle matters that would bring shame to her,\nNay, rather she would die than assent\nTo his desires, which\nOr from the heart of my chaste intent\nTo remove either in thought or deed\nWhich would disgrace all womanhood\nTo condescend for any maneuvering\nTo break my vow for the pleasure of a king\nTouching the manors brought to this city\nFor the destruction of it with his great might\nWithout cause or title of equity\nTo ground him a quarrel against right\nOnly because he is blinded by his sight\nWith forward lust, my chaste self to assault\nBe very sure how he will fail in this\nIf you are bold and manly in courage\nFor the common profit, defend your city\nAnd withstand his vicious outrage. To treat with him you would not condescend, but my intent is plainly to comprehend, whether it brings you joy or displeasure, in my promises there will be no variance. My lord Sicheus, who alas is dead, to the world go I, who dares adventure, trust truly for manacling or fear, that he shall die in my heart. Nor will he ever my allowance pervert. Thus avenged while I stand free. Queen of Carthage, to govern this city, my hasty answer I pray you disdain, but that you grant me liberty, with your support, that I may attain, a space granted to me, this meaning the space of three months. My lords' will to accomplish, which once made in his testament, under color to her advantage, she took this space, books specified, that she might have her city of Carthage, the mean time strongly fortified, against her enemies, who for no slackardly of them, that would confound her high estate. Unprovoked, her city not be found, when three months had passed and gone, she afterward, for her heart's pleasure. With various rights more than one, to all her gods do some observation, for a special singular remembrance of him who was once her lord and best-beloved husband, and more to exalt her glory and his honor, held his funeral by due reverence, of all carriage in the highest tower, with burning fire, fums, and incense, Her princes all being in presence, To which she began to declare in complaining, Her deadly sorrow down from her, Farewell my friends, farewell forever, To my lord, my husband I must go, To him I mean that was my lord of yore, For of husbands God wot I have but one, Praying you to report each one, After my death do this of carriage, I was joined but once in marriage, Say to the king which you manacled, My chaste beauty that he would assail, Go tell him how I am pacified, And of his purposes how he shall fail, His manacing shall not help him, And say how Dydo died for the nonsensical, For she would not be married more than once, Leaver I have my life now to lose. Rather than soiling my widows' chastity,\nI'll let him go choose another, for in such a case,\nhe won't hasten from me. With the treasure of my honesty,\nwhich I have truly observed all my life,\nI will depart from this world now, bright and clear,\ninto the burning fire. She ran in haste, there's nothing more to see,\nsave with a knife in every man's sight,\nshe suddenly placed her heart between two.\nWhose pitiful death the city began to lament,\nsore weeping for wonder and for pity,\nin a woman to find such great truth.\nAfter her death, they did their business,\nto hold and hallow a funeral feast,\nworshiping her like a chaste goddess,\nand commending her in particular,\nTo heavenly gods and goddesses infernal,\nAnd widows all in their clothes black,\nAnd this feast wept for her sake,\nTouching Dido, let there be no strife,\nThough she be accused of Ovid,\nAfter Bochas I wrote her chaste life,\nAnd the contrary I have set aside,\nFor I thought it was better to abide\nOn her goodness than to rehearse in deed. Which might reveal her womanhood to Aeneas, though she were favorable to Italy, making his passage, all that she did was commendable. Him to receive coming by Carthage, though some people were loud in their language. Amys to explain by report or express things done to him only of gentleness. There shall for me be made no rehearsal, but as I find written in books. For to say well may much more avail than forward speech in many diverse cases. But all Carthage often said, \"Alas,\" her death complaining throughout their city. Which caused her to observe her chastity. O Fair Dido, most stable in thy constance, Queen of Carthage, mirror of high nobleness, reigning in glory and virtuous abundance. Called in thy time chief sources of gentility, in whom was never found duplicity. Thou of one heart, and so thou didst shine, With light of truth, all widows to enlighten. Chaste and unchanging in thy persistence, and inmutable, found goodness. Which never thought upon variance. Force and prudence guardians of thy fairness. I have no language to express your virtues\nBy new report, so clear they shine,\nEnlightening all widows with truth,\nOld star of all good governance,\nSuppressing all vicious lusts with wisdom,\nYour green youth flourishing with pleasure,\nYou govern it with virtuous sobriety,\nDianemode, so chastely you maintain,\nWhile you were plainly intending to termine,\nEnlightening all widows with truth,\nYour famous bounty to put in remembrance,\nYou cast off your innocence lightly,\nLest your certainty wavered in balance,\nCausing your beauty to incline to all cleanness,\nEnlightening all widows with virtue,\nO Noble Matrons, who have all sufficiency,\nOf womanhood, your wits do aspire,\nHow fortune lists to turn her chance,\nBe not reckless of sudden hastiness,\nBut always provide in your steadfastness,\nThat no such folly enters your heart,\nDo not follow Dido, who was queen of Carthage. With your manners have no acquaintance,\nForget such folly, to slay yourself is a great penalty.\nGod, of his grace, deliver you and bless,\nAnd preserve your various brotherliness,\nThat your truth fall not into outrage,\nTo follow Dido, who was queen of Carthage,\nWith covert color and sober countenance,\nOf faithful meaning pretend,\nCourtesy in speech and kindness,\nAll things that sow into steadfastness,\nOf prudence through great avisness,\nYou yourself restrain, young and old,\nTo follow Dido, who was queen of Carthage,\nTo gain friends, do your best,\nAnd be never without purse,\nSo shall you best increase in riches,\nIn one another,\nTo your heart be divers of language,\nContrary to Dido, who was queen of Carthage,\nHold your servants under obedience,\nLate them neither have freedom nor largesse,\nBut under danger do their observance,\nDaunt their pride, them bridling with lowliness,\nAnd when the serpent of newfangledness assails you,\nDo your own advantage,\nContrary to Dido, who was queen of Carthage. Of Assyria, all kings who ruled thereafter:\nLast of all was Sardanapalus,\nMost effeminate in disposition,\nTherefore fortune brought him low,\nAnd he, most ugly in manner,\nAppeared next after Dido to vice,\nBent his life to vicious lust,\nAmong the Assyrians when he began his reign,\nOf false custom he was so effeminate,\nThat among women on the rock he spun,\nDisguised as a woman from a man,\nAnd of perverse fleshly insolence,\nHe fled the presence of all men first,\nFirst this king chose to be his guide,\nIdleness called the mother of vices,\nWhich set aside each virtue in her court,\nFounder of sorrow and mischief the first,\nWhich caused only Sardanapalus,\nThat to all goodness his wits were repelled,\nHe found up first Right and Dry,\nCalled the father of lust and lechery,\nHateful to sobriety he was in heart,\nCherishing surfeits, watch, and gluttony,\nCalled a prince of baudy in his time.\nFound again:\nDrank late and changed his wines often. The air of metys and bawdy cooks,\nWhich customarily all day roost and sede,\nSavor of spetys ladies and flesh ho,\nHe loved well and took great head from them,\nAnd folk that drank more than was needed,\nSmelling of wine for their great excess,\nWith them to abide was holy his gladness.\n\nHe had to have\nBoisterous bo, and wa,\nTheir cotys powdered with sca,\nDamped their odor during all his life,\nFor there was no herb, spice, grass nor row,\nTo him so lusty as was the bord,\nNor garden none so holy or so sweet,\nTo his pleasure nor so delicious,\nAs the presence of folk lecherous,\nAnd ever glad to speak of rebaudye,\nAnd folk cherish that could flatter and lie,\nTill at the last, God of right was displeased,\nBecause he was in every man's sight,\nSo effeminate in his affect,\nAnd holy gave his inclinations,\nDuring his life to every vicious thing,\nTerrible to hear and namely of a king.\n\nBut as Bochas lists to put in mind,\nWhen Arbacus, a prince of great renown,\nSaw of this king the fleshly lusts blind. Against him a confrontation\nAnd to him they sent for his messenger\nWith high disdain, they made a full plain difference\nThey warned him and proudly told him\nThat he should cast his vicious life to assault\nAnd in all haste, he should meet him in battle\nWhere, astonished, his heart began to fail\nAmong women, he sat making games\nNo one about but flatterers and bawds\nAnd up he rose and took it upon himself\nHe took the field without governance\nNo men of armies but vicious folk\nWhose adversary was called Arbacus\nHe made him proudly abandon the field\nAnd like a coward, he took his castle\nHis heart failed forwardly\nNot like a knight but like a loser\nHis rich purse, his royal apparel\nHis gold, his jewels, vessels and treasure\nWere brought before him from a tower\nAmidst his paltry and base men, he gave them charge\nOf coal and fagots to make a large fire\nIn which he left his treasure and jewels\nMore bestial than manly man. And among his rich stones and vessels,\nHe fiercely threw into the fire,\nThis triumph of Sardanapalus he won,\nWhich fire consumed as his final payment,\nBurned all to ashes among the red coals,\nBefore his death, men should write\nUpon his grave the book does specify,\nWith large letters this reason to inscribe:\nMy cursed life, my froward gluttony,\nMy idleness, my hateful lechery,\nHave wasted me with many false desires,\nMy last,\nThis epitaph on his grave he set,\nTo show how he was in all his life,\nBusy ever to hinder and to let,\nAll manner of virtue and their opposites to strive,\nWho follows his trail for your own advantage,\nVengeance ever be,\nThere also are those who falsely provide,\nFalse fleshly lusts and dissolutions,\nRighteous outrage, froward disdain and pride,\nVices to enhance in their affections,\nWith many unlawful crimes,\nReason avoiding, as I have heard,\nThey themselves delighting to bestow,\nTwo kinds of people to put in remembrance,\nOf vice and virtue to put in distinction,\nThe good always has its pleasure. In virtuous labor to do their duty,\nAnd vicious people in sloth and negligence,\nThe reports of both are reserved,\nWith praise or lack as they have deserved,\nMen must of right prefer the virtuous,\nAnd truly praise labor and busyness,\nAnd on the contrary, disdain people who err,\nWho have no joy but in idleness,\nAnd to compare by way of witness,\nI will call to mind virtuous people,\nIn rebuke of King Sardanapalus,\nThe old wise called Pythagoras,\nBy the authority of Hammurabi's laws,\nPythagoras is certified as an example,\nAnd he was the chief master,\nWho first discovered music and melody,\nSome books specifically mention Tubal,\nWho by the stroke of a smith's hammer found,\nFirst discovered music before the flood,\nAnd Josephus remembers by scripture,\nThat this Tubal could forge well,\nFirst imagined the making of armor,\nWith instruments of iron and steel,\nAnd their temperatures he found out entirely.\nLucius Tarquin in story I find,\nFound chains first, to fetter and bind,\nThe children of Seth in story you may see. Flourishing in virtue through long successions,\nTo profit their posterity, and first,\nThe craft of heavenly motions found in various stories,\nThe revolutions bequeath their knowing of great advantage,\nTo those who came after them in their lineage,\nFor their virtue, God gave them great knowing,\nTouching nature, both of earth and heaven,\nAnd it is remembered truly by writing,\nTo last always for water or for lease,\nGenerations there were of them seven,\nWho traveled in knowing during all their lives,\nAnd for that Adam did prophesy,\nTwice the world would be destroyed,\nOnce with water and once standing in Iupartye,\nNext with fire which no man could flee,\nBut Seth's children all this saw,\nThey made two piles,\nFrom fire and water the cavern,\nThat one was made of hard tiles I bake,\nFrom the touch of fire to save the scripture,\nOf hard marble they made another,\nAgainst water strongly to endure,\nTo save of letters the print and the figure,\nFor their knowing before began so to provide. Ageyne, fire and water perpetually to abide,\nThey remembered their coming had been in vain,\nBut people with them had been portable,\nAnd for their labor should afterwards be seen,\nThey remembered it by writing full notable,\nBefore God a thing ful commendable,\nTo them that follow by scripture and writing,\nOr that men depart their coming,\nFor in old time, people various crafts found,\nIn sundry wise for occupation,\nVirtue to cherish, vices to confound,\nTheir wit they set, and their intention,\nTo put their labor in execution,\nAnd to outrage this is very truth,\nFor man's life negligence and sloth,\nOld Ennos, full famous of virtue,\nDuring that age found first of every one,\nThrough his prudence, letters of Hebrew,\nAnd in a pillar they were kept of stone,\nTill that the flood of Noah was gone,\nAnd after him, Caesar,\nBy whom of Hebrew letters were first found,\nCatacrismus the first was that found,\nLetters also as of that language,\nBut letters written with God's own hand,\nMoses first took most bright from his visage. Upon Sina, as he passed by,\nThere were differences in the characters and names in the sentence,\nAs other books relate and say,\nAnd St. Jerome repeats in his style,\nUnder the empire of Zorobabel,\nEsdras first compiled Hebrew letters,\nAnd Abraham began for a long time,\nThe first being in books that can be seen,\nWhere the found letters of Cyre and Calde,\nIsis in Egypt found diversity,\nOf various letters, divided into two,\nFirst for priests and for the common people,\nVulgar letters he also ordained,\nAnd the Phoenicians did their best to find,\nGreek letters, which Cadmus first sent into Greece,\nWhich in number were seventeen,\nWhen the battle of Troy had ended,\nPallamides sustained their language,\nPut three more which greatly helped,\nPheidagoras for prudent governance,\nFound among the Greeks the first figure to discern,\nThe shortness of life here and the life that is eaten,\nFirst Latin letters of our alphabet,\nGreat Homer in Isidore you may see,\nFound among the Greeks, craft and eloquence. First in Rome, by sovereign excellence, Tullius founded the flowers of rhetoric. Pleasance and difference of subtle orators, he made his business. His hand graved out the likeness upon the ground as nature dressed him. This art he founded, as Sardanapalus founded idleness, mother of all vices. How a scroll of little quantity, wrote of all Troy, following Homer by great subtlety, which is had among Greeks in great esteem. Because he was found in his writing, Marychides made a chariot also and a small ship with all the equipment. So that a bee might close them both under its wings, which is a great marvel. And nothing seems of all the whole tale. This art he founded for virtuous diligence, to avoid the vice of froward idleness. Pan, god of nature, with his seven pipes, found first the melodies. Of Mercury that sits so high in heaven, first in his harp found sweet harmonies. Healthy wines through fined from their lies. Bachus found first on wine, heavy-laden\nLiquor of liquors, courage for the glade\nPerdix by compass found triangle and line\nAnd Euclid first found Geometry\nAnd Phoebus found the craft of medicine\nAlbumasar found astronomy\nAnd Minarva first gave charm to guide\nJason first sailed, in story it is told\nToward Colchis to win the fleece of gold\nCeres, the goddess, first found tillage of land\nDionysius triumphs transitory\nAnd Bellona by force first found\nConquest by knighthood and in the field victory\nAnd Mars' son, as it is put in memory,\nCalled Etholus, found sharp and keen spears\nTo run a war in platys bright and sheen\nAlso Aristeas found out the use\nOf milk and curds and honey sweet\nPiroides, for great avail,\nFrom fountains smote fire daring in the root\nAnd Pallas, who could to cold do good,\nFound out weaving, this is very true\nThrough her prudence of all manner of cloth\nAnd Fido first found out the science\nOf measures and proportions\nAnd for merchants, he did his diligence. To find balances by just divisions\nTo avoid all fraud in cities and towns\nOn neither side plainly to compile\nOf true weight that there were no deceit\nCompare in order clearly all these things\nFounded of old time by diligent travel\nTo the pleasure of princes and kings\nTo show how much knowledge can avail\nAnd weigh age against the forward account\nContrarily, how Sardanapalus\nFound Idleness, mother of all vices\nLate princes, take heed\nWhat avails virtuous diligence\nAnd what damage the reverses do in deed\nVicious life, sloth, and Idleness\nAnd these examples, let them also impress\nAmyd their heart and how Sardanapalus\nFound Idleness, mother of all vices\nNoble princes, here you may well see\nAs in a mirror of full clear evidence\nBy many examples more than\nDeeply engrained in your awareness\nHow great hindrance does willful obstinacy\nTo your estate through unto us Idleness\nWhen reason falls and sensuality\nHolds the bridle of lust\nAnd sobriety has lost its liberty. And to false lust is paid the reverence,\nAnd vice passes for virtue, with an appearance,\nMisleading princes in wilful recklessness,\nTo great error of forward idleness.\nIn his study sat Bochas musing,\nWith many uncouth, solemn fantasy,\nTo him appeared many mighty,\nAnd before all came worthy amazement.\nHis son also, called Josiah,\nOf David's blood descending, as I read,\nEach after other in Judah to succeed.\nFirst Amaziah complained in fortune,\nCausing his grievous great adversities,\nThe traitress called in common,\nThese kings two casting from their thrones,\nWho\nUnaware falling, dreadful and terrible,\nWere seriously remembered in the Bible,\nTheir end men may there read and see,\nHow fortune their fates did entertain.\nTherefore teach and I, fle, prolixity,\nOf tedious things in this process to leave,\nAnd in substance to glean out the great,\nOf their falling, I purpose not to spare,\nCompendiously the causes to declare,\nThis Amaziah, having governance,\nBy just title of succession,\nThe scepter of Judah with all the whole power. Tyll, filled with pride and false presumption, most forwardly lost his grace in his heart. He harbored vain glory, for God had granted him success. Determined to engage in a battle of pride with the Israelites, he sent a command to King Joas of Israel, urging him to obey his summons and act as a subject, just as those before him had done toward King David, the noble and worthy monarch. This was Tyll's message to Joas, written as follows:\n\nThe ugly thistle of the valley low\nProudly presuming above his degree,\nTo make his pride openly known,\nSent his message to the Cedar tree,\nThat his son might wed its daughter,\nDespite the great discordance between them.\nBut the forest creatures, wild and savage,\nDisdained the arrangement.\nThey all fiercely inclined to refuse,\nFor there was neither leaf nor sign of life.\n\nThis was the problem that Joas addressed in his writing. Sent in a pistol to astonish the king,\nBut Josephus in his original writings says,\nThe said episode concerns,\nA maiden of extraordinary beauty,\nWho petitioned her father most earnestly,\nTo allow her to be delivered to her son,\nYet a fierce beast stood in the way,\nOf cruel ire and indignation,\nWith feet disparaging, the powder it cast around,\nHigh in the air about him, envious,\nThis example conveyed,\nWhoever attempts to climb high,\nWith unwarranted change, his fall is most unwelcome,\nBetween the cedar and the thistle,\nAnd a sharp thistle is no convenience,\nNor between a cedar estate so lofty found,\nAnd lothsome powder is a great difference,\nFor royal blood should have no assistance,\nSo let them not be joined nor married,\nWith such as are born of lowly stock,\nThe cedar is strong,\nIn its upward growth, as any line,\nAnd though the thistle has spots of pleasure,\nIt has pricks sharp as any spine,\nBoth natures plainly agree.\nThe cedar of kindness, who look well about you. To no thought this shrub shall its branches bow\nThe cedar's sweetness is the fair cypress\nAs books tell and virtuous in kind\nDust and powder plainly to express\nTroubles the air and makes folks blind\nFor which in marriage convenience to find\nLate estates of their birth honorable\nVoid all rascality and wed their semblance\nFor no warning nor for no prophecy\nBut still in heart great hatred bear\nAgainst King Joas from malice and envy\nInto a field brought all his chivalry\nGathered them out, both near and far\nAgainst God's will to begin a war\nAnd King Joas, full like a worthy knight,\nInto the field fast he began to speed\nAnd all the knights of Judah at once right\nWith a smote of vengeance with a sudden fear\nTo bid them flee, God w\nAnd Amaziah, for all his great pride,\nStood destitute and no man by his side\nWith him was none left of all his men\nSo God and Joas against him contrived\nOf Jerusalem entered the city\nAnd Amaziah, by force, was brought in subjection\nAnd in the temple the treasure he sought King Gideon and silver were his riches,\nAnd to Samaria he returned,\nHe released Amazias from prison,\nAnd allowed him to go free,\nTo his own ruin and confusion,\nHe was rescued from captivity,\nFor he was slain in Lachish,\nBy his friends through deceitful treason,\nAfter Amazias, Josiah succeeded,\nA manly and famous ruler,\nIn all his works, he proved fruitful in deed,\nAnd of his noble lineage, he vanquished,\nThe walls,\nWith all around, he brought to submission,\nBuilt towns and many a strong citadel,\nAnd to Egypt he extended his borders,\nBuilt castles beside the Red Sea,\nAnd in his conquests, whomever he met,\nOf proud heart, he would let,\nI, too, those who were his adversaries,\nTo his lordship, he made them tributaries,\nHe labored also to repair,\nJerusalem, after its ruin,\nThe walls, which lay bare on the ground,\nBuilt new towers, just as a line,\nGolden fans, their towers to illuminate,\nAnd fortify. He delighted to make gardens, square bastions and bulwarks. He rejoiced to plant various greens and herbs. He took pleasure in grafting trees and seeds for sowing. And in making strange fruits. And with him had his enemies to encumber, three hundred thousand men in number. His noble fame spread wide. He greatly died for his prowess. Through his heart corrupt with pride, because of his great riches, he behaved maliciously against the lord who is immortal. To God above he became obstinate. That grace and virtue from him did part. In most shining magnificence, Fortune proudly assailed his excellence. She would cast him within a little while. His surrendering and proud pride assailed and deceived him unfairly. To make his power appall and fail. And into the temple proudly he began to dress himself. Being on a solemn day, falsely usurping whoever said nay. To sacrifice holding the censer before the altar that shone of gold clear\nFor this offense the Bible says the same\nAzarias the bishop reproved him\nGanstone him in the face immediately\nForty-four priests being in presence\nOf the kindred descended from Aaron\nWho forbade him and made resistance\nThat with his hand he should put incense\nUpon the altar again against God's law\nHe charging boldly his presence to withdraw\nBut in defiance, they made them hold their p\nIn pain of death began they to menace\nAnd suddenly among all the priests\nAn earthquake filled the same place\nAnd therewithal in the king's face\nOf the sun there struck a beam so bright\nThat all his face was scorched with the light\nHe became a leper foul and right terrible\nFor his offense as God in His wrath ordained\nTo every man of gaze he was terrible\nAnd but few his misdeed complained\nAnd a great hill the same hour carried on twain\nNot far aside from the town without\nCities destroying that stood round about\nKing Josiah took God's vengeance. For all his lordship and magnificence,\nTo punish his pride and fierce defiance,\nAnd brought him low for his great offense,\nHis person was put out of the king's presence,\nPerpetually, as holy writ can tell,\nFar from all people with leprosy to dwell,\nHis flesh was troubled with various passions,\nFor his sickness added to the city's woe,\nIn cry and sorrow and lamentations,\nHis life ended in sorrow and poverty,\nSimply buried for all his great might,\nWithin an island that stood far off.\n\nLet princes be ever watchful in their rule,\nBe wary of anything that offends God,\nLet them remember, for all their noble fame,\nBut they may repent God of His justice,\nTheir proud pride will be unworthily chastised,\nLet them beware of malice to presume,\nAgainst His church to do offense,\nFor God of right will consume all tyrants,\nIn full short time for their presumption,\nWhich will not suffer their dominion,\nTo interrupt for all their great might,\nNor break the franchise of holy church's right. To prudent princes who can discern,\nConsider King Josiah's offense,\nA mirror and lantern to holy church,\nTo do due reverence, and conceive,\nIn their magnificence, God will be,\nThey never so strong, justly chastise,\nTheir malice, though it may endure,\n\nThere was another, called Ozymandias,\nWho once reigned as I affirm, in Israel,\nFortune, through envy, made him betray,\nOr he was unaware,\nBesieged by King Shalmaneser,\nAnd into Assyria, under his danger,\nThe Bible tells us he was a prisoner,\nHis cities and towns brought to destruction,\nAnd all his people under long servitude,\nWere taken and kept in strong Babylon,\nSuffered great pain and damage,\nAnd in prison, by furious outrage,\nThis said Ozymandias, in chains bound sore,\nFor sorrow, I write no more,\n\nWith these three woeful kings, Senacherib of Assyria,\nCame to John Bosch, most pitiful to see,\nComplaining bitterly about his fate,\nAnd especially his unexpected changing,\nHe began to weep. From the noble house, he was brought to nothing\nHis reason spread through many diverse lands,\nAnd all people magnified him.\nHe laid siege to Jerusalem\nIn the time of King Zedekiah,\nBut in his most rebellious surrender,\nGod's angel appeared before the city.\nAn hundred thousand of his men\nAnd more, to terrify him,\nAmidst his people, the silver some night,\nGod's angel showed away his beard\nWith a sharp sword that shone fair and bright,\nHe left his siege and took him in flight,\nAnd in a temple, his gods worshipping,\nHe shed himself as he sat kneeling,\nTouching the complaint of King Zedekiah,\nAnd of his sorrows to show the manner,\nHoly writ clearly specifies,\nTherefore, it were in vain to tell them here,\nFor there men the process may plainly learn,\nHow Ioachim, king of Jerusalem,\nHis own brother was led out of his realm,\nWhose heart he felt full great sorrow,\nThis Zedekiah, as it is there found,\nBecause the king Nebuchadnezzar\nHis brother held strong in prison bound,\nIntentionally to confound the Jews. For this tyrant had in that mortal strife\nHis brethren and children in prison and his wife.\nAnd yet this tyrant, in his tyranny,\nGranted favor, in his fierce rage,\nTo this most wretched Sedechye,\nTo reign in his great age,\nYear after year, to pay him tribute,\nBy faith and oath and composition,\nRaised from his people and brought to Babylon.\nYet Sedechias, in particular,\nBy a manner of false felicity,\nHimself rejoiced in his royal seat,\nTo occupy that noble dignity,\nAnd so forgot the great adversity,\nOf his brother and other friends,\nConcerning the mischief that they were in.\nOf pride he fell into presumption,\nWhen he remembered his brethren and his lineage,\nConsidered how from King Solomon\nHe was descended by title of heritage,\nBegan to despise paying tribute,\nAnd in his heart was so wroth,\nAnd falsely broke his surrender and his oath,\nHe had no other indignation,\nWhich he caught from old remembrance,\nHow time passed to King Solomon,\nBy his manly prudent governance,\nKings around sought recognition. Paid tribute and durst not withstand his nobles' obedience,\nFrom year to year, which thing, when remembered of kings,\nAs he grew great and strong in power,\nSet aside his faith and assurance,\nSo that his oath stood in no substance,\nFor he again, against the king of Babylon,\nPresumptuously filled rebellion,\nAnd his kingdom to strength and fortify,\nThought he would to his aunt's party,\nFrom pride he filled into such great outrage,\nThat he no longer would pay his tribute,\nFull finally, such ways he has sought,\nBut woo, alas, it is a dolorous thing,\nTo be remembered in high or low degree,\nThat any prince or worthy king,\nShould falsify his oath or be untrue,\nOr that men should such variance see\nIn their characters, which were so high born.\nBy report, it troubles and unfavorably affects,\nAnd clips their nobility,\nWhen a prince is false to his highest duty,\nAnd charges not of wilful reclusiveness,\nAlways his promises conclude in doubleness. Though God once suffered them and spared\nAt an unexpected hour, their deceit He will quell\nHe had often warned them before\nBecause they lacked prudent policy\n\nI record here the story of Nabuchodonosor,\nWho unexpectedly came upon King Sedechias,\nFor he falsely denied him his tribute.\nWith all his power, Abrahadabra laid siege to Jerusalem,\nThey were forced to surrender in need,\nThe king himself was no better defense,\nWith human flesh, his people to feed,\nWhile the Chaldeans, by great force,\nWithout resistance, took their revenge,\nOn false swearing, they took their wreak,\nTheir mighty towers and walls they broke,\nTo kill and slay, they spared none they met,\nSedechias left the town bare,\nBut he was taken as he took flight,\nIn chains bound and fettered at once,\nIn whose presence to increase his pains immediately,\nHis young children were slain, every one,\nHis wives, most wretched in their distress,\nWho in their time were most beautiful and fair. Delivered were in hands of strangers\nAnd more alas to put him in despair,\nInto his kingdom never to return,\nWith sharp tongues it was too great a pain,\nOut of his head were rent his crown,\nOf Jerusalem his city was burned,\nPlundered into the ground, into ashes dead,\nHis great riches his treasure holy sent,\nTo Babylon with stones blew and red,\nVessels of gold which richest were in store,\nWithout mercy or remission,\nCaldeis took to their possession,\nAnd thus in sorrow and in wretchedness,\nHe died, alas, fettered in presence,\nLo, here the end of perjury and falseness,\nLo, how fortune can turn upside down,\nThe condition of mortal men.\nNow richest shining in high prosperity,\nWith unwonted change to hateful poverty,\nNow men lifted up to royal dignities,\nNow high aloft by fullsome abundance,\nBut what avails it to sit in royal seats,\nTo people that have therein no assurance,\nNamely when fortune holds the balance,\nWhich always to high estates\nHas a false joy to show her checkmates. Record I take of princes more than one\nTheir woeful fates hanging in Iuparty\nRemembered late and among each one\nThe woeful fall of King Amaziah\nHis son also, called Josiah\nAnd last of all how in Babylon\nKing Sedechias died in prison\nNoble princes consider the falls\nOf Fortune's fickle favor\nSee her deceits in many various cases\nHow she first mocked manly Amaziah\nWho was slain for his subjection\nTo give you warning by example as you may see\nWhen you sit highest, your fall is most to fear\nAnd as it remembers in Bochas\nAlso in the Bible of King Josiah\nIn his time how famous he was\nBoth of riches and of chivalry\nPunished with leprosy books specify\nFor his presumption remember this in deed\nWhen you sit highest, your fall is most to fear\nAll worldly glory flees hence a great pace\nI take witness of King Sedechias\nThus shows Fortune through her fickle envy\nTo you princes if you list heed\nWhen you sit highest, your fall is most to fear After these kings one followed, and to Bochas his complaint disclose,\nHe was called the great one, who in order told his uncouth adventure.\nLord of Aysia, as books assure,\nAnd had of treasure during all his life,\nAbove all kings, a prerogative,\nMost unfortunate in all his governance,\nFelt no adversity from Fortune, save an heir male,\nNothing failed him in his glorious seat,\nOf worldly wealth he lacked no plenty,\nExcept only as clerks write,\nHe had no son to inherit his kingdom,\nWhich was a great discrepancy,\nLest succession failed in his line,\nA daughter he had, called Mundanes,\nOut of whose womb, as books determine,\nHe dreamt on a night how he saw a vine,\nIn his vision with him so it stood,\nOver all Asia, his branches spread abroad,\nHe had also a revelation,\nSleeping a night after his supper,\nThough he not knew the explanation,\nHe thought he saw a crystal river,\nWith lusty waters as any beryll clear,\nOut of her womb with his streams fresh. The soil of Asye makes it tender and fruitful near this river and this vigorous vine, which appeared to him in his vision. Within himself, he could not determine how to find a clear conclusion about it without some kind of explanation. This was declared to him by people in sentences. Which of these dreams had experience? He summoned his astronomers, philosophers, and diviners, those who knew the meaning of the nine stars, the images of the stars, their houses, and their tours, and those who were expert expositors. They were all assembled, and concerning his dream they agreed in one voice to tell him the truth. They were not deceivers. His daughter, from whom a vine came, was named Mundanes. She, whose noble fame through Asye would shine, would put his renown through this. She would force him out of his region by the power of his armies. This was his fate, which he could not refuse. The heavenly course, however, failed. Upon this, he began to ponder deeply, and such fantasies assailed his heart, filling him with great doubt about their divine meaning. It is difficult to resist God's ordinance. Some men record that one cannot escape a destiny where heavenly influence has shaped it. This king, whom I spoke of briefly, intended to reverse the ordinance and change the fate of the heavens, along with all the excess. He gave his daughter in marriage to an unworthy, unfortunate man who was never likely to rise to high estate. In this way, the king married his daughter, as he had intended, to a worthy man named Cambyses. By this hasty action, he demonstrated within himself that he was truly prudent. Nobility, he reasoned, came not by descent from blood but by grace, nor was it determined by the heavens. In his reason, he could not comprehend how Socrates, master of Plato, could have been born of such lowly birth and not been tenacious. However, he desired only to have full possession. Of moral virtue and philosophy,\nDuring his life he applied his wit,\nHe sought countries for wisdom and science,\nAnd secret knowledge to discover he did his pain,\nThrough diligence he found this philosopher,\nCertainly in books it is found,\nTo joy reserved, or to pain,\nBy the grace of God, which is eternal,\nHow men's souls are found always immortal,\nThe great Apollo in books it is found,\nGave judgment of equity and right,\nThat Socrates, in virtue most abundant,\nAnd most preferred in every man's sight,\nWas called of wisdom the lantern and the light,\nAnd wisest named at even and at prime,\nOf philosophers that were in his time,\nThe poet also called Euripides,\nMost honorable called in that age,\nYet was this poet, for all his reckless life,\nAnd contagious through vicious outrage,\nMost virtuous found at trials,\nOf all poets that were in his days,\nCalled in his time a great tragician,\nBecause he wrote many tragedies,\nAnd spared no manner of man,\nBut them rebuke in his poetries. Touching the vices of fleshly fantasies,\nCompleting in princes their deeds most horrible,\nAnd each thing punished that was another called clerks domestic,\nThe most subtle rhetorician and most inventive among all the priests,\nWhoever he was, born a poor man,\nYet had he most sovereign excellence\nAmong philosophers of speech and eloquence,\nBy which example I seem doubtless,\nThat royal blood nor high lineage\nYields to men but small increments\nNor to virtue but little advantage,\nFor high nobles take not their courage\nFrom rich nor poor nor states sovereign,\nBut from his grace as God ordains,\nWherefore of folly, king's astrologers,\nContrarily against all gentries,\nBad that his daughter called Mondanes,\nFirst when people with child did spy her,\nTo accomplish his forward fantasy,\nWhen it was born, charging above all things,\nOf archery to bear it to the king,\nWhich in that time was called Arpagus,\nAnd as I find, he did in virtue flourish,\nAnd spite had the story told thus. That best should the little child consume\nBut God that may in disguise best serve,\nTo keep the child was not negligent,\nAgainst the malice of the king's men,\nWho had commanded with malice and hatred,\nThat this child green and tender of age,\nBy Arpagus should be cast in death,\nTo be devoured by beasts most savage.\nBut for he feared to do such great outrage,\nTo his shepherd, himself to stand at large,\nThe child to slay he fully gave the charge,\nThis shepherd, though loath,\nTo execute this woeful adventure,\nInto a forest forth with the child he went,\nAnd gave to beasts that little creature,\nWhom to foster by grace against nature,\nA wild bitch her whelps there forsook,\nAnd to her pap the little child she took,\nAnd with her milk she made him sup and dine,\nAnd busy was for him to embrace,\nWild beasts that none dared ne'er to that place,\nLo how God disposes his grace,\nInnocents from mischief to preserve,\nAgainst false envy which would make them perish,\nO blood unkind found in kindred. For covetousness of unnatural blood,\nOf false malice, blood full of hatred,\nTo murder a child born of the royal stock,\nWhere man's reason is turned bestial,\nFalsely transformed into cruelty,\nTo slay a child where beasts have pity,\nThe cruel heart has told his wife the deed,\nAnd she at once of pity arose,\nWith her husband went a full great pace,\nInto the forest, beholding all the guise,\nAs heretofore you have heard devise,\nSaying the child with tender and soft lips,\nThe bitch's teats how he sucked,\nThe said heart called Sparrow,\nHis wife also, whom before I,\nThis young child took in their embrace,\nAnd in her arms she softly began to cherish it,\nAnd he, in a childlike manner, began to smile at her,\nThe child's laughter when she discovered it,\nWith all her faithful diligence,\nShe began to nurse it and with all her heart,\nShe gave it suck with great reverence,\nAlthough the bitch made resistance,\nComplaining, stood fully at bay,\nThe little child when she saw it led away. Full pitously she gan to houl and crye\nAt their departynge doolfully compleyne\nAnd after theym full fast gan to hye\nThe childe to lete she felt so greate a peyne\nLo howe that god of mercy can ordeyne\nA cruell best such sorowe for to make\nAnd so to mourne for a childes sake\nBut euery thinge that god wyll haue preseruyd\nMay nat fayle to stonde in sekernesse\nHys secre domys been to him silf reserued\nThere can no man expowne theym as I gesse\nFor he sh\nOf sparagos the true pore wife\nFor to be mene to saue the childys life\nHome to hir house the childe she ledde \nAnd it to fostre dyd her besynesse\nOf other salary god wote knewe she none\nSaue that her herte therto dyd hir dresse\nAnd moore enteerly the story beryth w\nShe tendryd him and with more besy \nThan him that was hir childe borne of nature\nAnd as the story playnly doth expresse\nThis yonge childe as he wexe in age\nFro day to day encresyd in noblesse\nLyke for to be right manly of corage\nCirus he was called in that langage\nTo saye in latyn playnly in substaunce A man born to great inheritance. And when the renown of his excellence grew, through a long process and great increase, it reached the audience's report. And how the king was moved to recall Arpagus for vengeance against young Cyrus, who was displeased. This is to mean that Arpagus was angered because the king called him to take vengeance. And Arpagus was found merciful. Cyrus wished to save and was reluctant, against all right, to be vengeful. To kill a child, a thing not commendable. Demeaning of truth in his conscience. God was not paid to murder innocence. Astygues cast him to be punished. By false collusion, because he had disobeyed his command and was contrary to his intention. Cyrus to kill again, against all reason. And for this reason, I advise, let Astygues kill Arpagus. This to say by false pretenses and cover murder wrought by Astygues. The son was slain by Arpagus, the king. And afterward, he was publicly roasted, without cause. And since presented among all the people, to show his father a most lamentable thing. With him at the table sat Astages, but when this king called Arpagus,\nConceived had this murder most terrible,\nAnd how his son and heir was slain thus,\nIn his most furious and odious rage,\nIn all the haste that it was possible,\nHe returned home to his household,\nAnd told all to Cirus,\nAnd how his son was slain for his sake,\nIn the most hateful, odious cruelty,\nExciting him with him to avenge,\nFor this false murder, to be revenged,\nHe declared to him the truth and equity,\nHow he was born by descent in deed,\nAs rightful heir to reign in perce and mead,\nHe declared to him the story by and by,\nFirst of the dream of Astages,\nAnd how that he, by fraud, most falsely,\nHad made his daughter called Mundanes,\nPoorly wedded unto Cambyses,\nWhich was his mother, and how in tender age,\nHe was cast out to beasts most savage,\nBy a shepherd and shepherdess.\nFostered he was in great poverty,\nAnd brought from beasts out of wilderness,\nBy cause God would have him saved,\nFor that same lord who every thing may see. Whan he has a thing before disposed,\nIt must fall and may not be opposed.\nThis Cirus, at his nativity,\nWas ordained by revolution\nOf the heavenly spheres in number three,\nSo stood that time his constellation,\nThat he should have dominion\nOver all Asia by divine influence,\nBefore figured by spreading of the vine.\nWhat can the fraud of slighty folk avail,\nInnocents to put out of their right?\nThough truth be hid among the parable,\nHard brought forth and dare not show its light,\nYet God will ordain that the beams bright\nShall some day show out their clearness.\nMaugre all those who would his title oppress,\nFor this Cirus, as clerks write,\nWas born to be king of all Asia to inherit,\nAlthough his aile from him would it divide,\nBut God, who can for truth best provide,\nHas for Cirus by process so ordained,\nThat he of Asia the lordship has attained.\nCircus was grown up well of length,\nWell proportioned of members and stature. Wonderful delivery and passing of great strength,\nStrange enterprises proudly to endure,\nAnd to join and put in adventure\nHis own person, the fame was of him so,\nWas none more likely where men should have come,\nAnd by the counsel of King Arpagus,\nWhen this Cirus was well grown in age,\nWith Percius proud and surly,\nAnd archants cruelly disposed,\nTo recover his rightful heritage,\nBegan with Cirus, armed with plate and mail,\nWith chariots to hold battle,\nAnd he,\nAnd with him took many a worthy knight,\nWith all the power of the land of Meede,\nHad taken the field the same day forthright,\nTo disinherit Cirus of his right,\nBut God and truth were between them two,\nEqual judge their quarrel to dare,\nThe field ordered and spread their banners,\nOn other party proudly they set,\nAt their assembly like lions of their faces,\nIn the face as they freshly met.\nWith round shields sharply ground and w.\nUntil Cirus, of grace more than number,\nOf his army the party did encompass. This mighty Cirus, this young champion,\nMade such a slaughter through the field,\nHis knights following as he went up and down,\nUntil death forsook him, his followers.\nAstygues, under his banner, took the field,\nThe vanquished one, subdued for false vainglory,\nTo show that right always has the victory,\nA man of malice may contrive a thing,\nBut God above can graciously dispose,\nAstygues found it full true his dream,\nThough he again it pursued to deprive,\nHe was deceived by his ordinance,\nFor where God wills, there is justice provided,\nSubtlety in such cases is set aside,\nMaugre the might of Astygues,\nCirus made a disconfiture of him,\nAnd all around rejoiced in peace,\nJustly as was his adventure,\nAnd by just title he also recovered,\nThe loud-mouthed Mede like his fate,\nAnd into his power he wholly translated,\nAgain his army,\nWhich had wrought to his destruction,\nBut was to him benign and merciful,\nAnd granted him with whole affection,\nThe stronghold of the region. Of ancient times, which I previously mentioned to him,\nHe was to endure in his old days,\nFor King Cyrus would not allow his life\nTo be taken from him,\nSo that men would finally deprive him\nOf royal honor for no unkindness,\nTo give an example to princes in truth,\nThough God on earth may have yielded,\nThey should always meddle with right,\nNoble princes, your eyes incline,\nAnd consider in your discretion,\nHow dreams, shown by influence nearby,\nAre not like illusions but like visions,\nOr resemble revolutions,\nWhich though men would disturb and make fail.\nGod will not allow their malice to prevail,\nA vine, a true one, he saw,\nWithout any illusions,\nBorn from his daughter's womb alone,\nSpread in Asia over the regions,\nBut to disinherit by false collusions.\nYoung Cyrus the king undertook his journey,\nBut God did not allow his malice to prevail,\nPrinces remember that in honor you shine,\nUpon this story in your intentions,\nAnd be well willing where God leads forth a line,\nEither to riches or dominions,\nTo favor them in their promotions. Be not contrary in your acquiescence,\nSince God will suffer no malice to prevail,\nWhile John Bocas cast his look aside,\nIn his study as he was writing,\nTo his presence came the king of Lyde,\nCalled Candalis, full pitifully playing,\nWith salt tears full lowly beseeching,\nThat he would assuage his grievance,\nHis deadly sorrow to put in remembrance,\nHis complaint was most of unkindness,\nFor false deceit against all skill and right,\nWhere his trust was most of gentleness,\nHe was mocked for all his great might,\nFor of his house there was a certain knight,\nGygas called, a shameful thing to tell,\nTo speak plain English made him a coward,\nAlas, I was not aware, unwittingly to speak such language,\nI should have said how he had a horn,\nOr sought some theme with a fair visage,\nTo excuse my rudeness of this great outrage,\nAs in some land Cornithians they call them,\nAnd some affirm how such people have no gall,\nThus was the case when Phoebus shone bright,\nThe summer season in his ascension. When soft branches were clad in new green,\nHeat was importable had dominion,\nWhen the queen for recreation,\nUnprovided that no man kept her,\nLay on her bed naked to sleep,\nAnd as clerks of her beauty write,\nThere was alive none fairer creature,\nNor more excellent like as they denote,\nOf fairness,\nCalled for beauty, cousin to nature,\nAnd worthy also if I shall not say so,\nTo be compared to Grisilde or Eleanor,\nNature in her art lists nothing to err,\nWhen she wrought by great artistry,\nTo make of beauty the very lodestar,\nAnd give beauty favor and semblance,\nBut for nature had such great business,\nTo form a woman that was so fresh in hue,\nShe had forgotten to make her true,\nHer eyes were very celestial,\nHer hair untressed like Phoebus in his sphere,\nA thing resembling that which was immortal,\nSo angelic she was in look and cheer,\nAn exemplary one of port and manners,\nThere was no lack save nature through her sloth,\nHad left behind to give her faith and truth,\nAnd on a day as she lay sleeping. Naked on the bed, most beautifully sight,\nCandle the king entered the chamber where Titan shone bright,\nAnd showed his beauty to his own knight,\nIntending he should bear witness,\nHow she excelled all others in fairness,\nAnd when Giges saw in order,\nThis queen's great excellence,\nHe was enamored by her beauty,\nStanding there in her presence,\nPlotting a treason in silence,\nTo slay his lord without delay,\nWin the queen and reign as king,\nThis was the end, dolorous and pitiful,\nTo be remembered hateful and terrible,\nOf this noble, worthy Candalus,\nFor in his trust, he was credible,\nTo Giges the traitor was one,\nAnd yet more foolish, how he lost his life,\nOutwardly to show the beauty of his wife,\nThough she were fair and goodly to see,\nThere was no trust nor any peace,\nFor others had as good a part as he,\nGyges could bear witness to that.\nAlas, a queen or any great princess,\nAssent should not trouble their fame,\nBut if nature excused them to double. But whoever was unwilling or unwilling, Gyges was crowned king of Lydia,\nWhen his lord was slain by treason,\nThe surplus Boeotians set aside,\nAnd in his study, as he remained,\nThere came of Frigia Mydas the rich king,\nTold my author his complaint with weeping,\nFor no king before had more riches or treasure,\nNor more gold nor more wealth,\nAt his birth poets thus expressed,\nAbout his cradle they began to dress him,\nWhile he slept and began to lay around him,\nA full great number of purified wheat grains,\nWhereupon most expert diviners,\nThose who took heed in their attendance,\nThe best expositors,\nSaid it was a token of abundance,\nTo have of riches all manner of sufficiency,\nAnd concluding plainly began to tell,\nHow he would excel all others in treasure.\nPoets of him wrote who were very old,\nBacchus gave him the mighty god of wine,\nWhat he touches shall turn into gold,\nAs good as that which came out of the mine,\nAt all attempts to be as pure and fine. This request was written to Midas by Ouidius, granted by Bacchus. Midas believed that gold would most aid him, for whatever he touched turned to gold. But when hunger assaulted his stomach, his bread was clear gold in appearance. And when he failed to find sustenance and found no escape from gold, he begged Bacchus for a remedy. Bacchus advised him to bathe in a river to wash away the golden hue, revealing the clear gold gravel. This example declares to each estate that gold alone makes not a man fortunate, for what good is gold or treasure where men find no sustenance or what is worthier than gold, pearls or red stones, emeralds or sapphires? When men are famished, they have neither green nor bread, nor are they in such a state to foster their nature and kind. A meager loaf in such distress might avail more than all worldly riches. Midas knew this and was experienced in deeds. Though he had so great abundance of gold that he could not feed himself with metal, he could not sustain himself with it. Which caused him, out of necessity,\nTo consider and clearly see\nThat bread gives more value for nurturing nature\nThan all riches that men can have\nFor which this king hated all riches\nGold and treasure he held in contempt\nHe left his crown and royal noblesse\nAnd chose to keep sheep on a plain\nAll worldly worship was to him in vain\nOf melancholy and froward power\nHe ended his life in great adversity\nFor of ire and impetuousness\nFinally, this was his fate\nFuriously in his great indigence,\nAs Boethius writes, he drank the blood\nOf a bull savage and mad\nWith love inflamed, made no delay\nMost brutally ended thus his days\nNext to Boethius, or that he was\nAs he sat writing with great labor\nBalthasar of Babylon came\nTo declare his sorrow and his longing\nWho had falsely misused the treasure\nAnd the vessels brought to Jerusalem\nIn Babylon, chief city of his realm\nAt a supper with his lords, all\nWhen of the vessels he drank mighty wines And solemnly sat in his royal stall,\nAnd round about him all his concubines,\nPhilosophers, magicians and deities,\nThere came a hand the Bible does assure,\nAnd on the wall began to write this scripture,\nMane techel phares wrote in his sight,\nThough he the meaning concealed never,\nWhich on the wall showed fair and bright.\nFrom whose sentence away no,\nBut the prophet holy Daniel,\nFully explained to Balthasar the king,\nThis mystery of this dark writing,\nThis word \"mane\" plainly and not tarry,\nIn Latin tongue signifies in substance,\nThe days counted and reckoned the numerary,\nOf thy reigning and of thy great substance,\nTechel sows a weighing in the balance,\nIn token thy power and kingdom by measure,\nGod has weighed them, they shall no while endure,\nPhares also signifies a breaking,\nIn Roman tongue into pieces small,\nFor thy power and forward r,\nShall from the high be brought into the vale,\nThis is holy writ and no feigned tale,\nFor when princes will not their life redress,\nGod will unwarily their subjugation suppress. Thou were warned long beforehand by tokens,\nBy many examples, the story you may ride,\nBy the falling of Nabugodonosor,\nAnd thou thereof take heed,\nAnd to the Lord give thanks and have his name in awe,\nFor which thou shalt within a year\nLose scepter and crown and be brought low.\nLet princes all thy\nAnd for them notably provide,\nAnd namely thee,\nTheir concubines for to set aside,\nAnd make virtue to be their guide,\nRid thyself of lechery and false presumption,\nWhich hath brought so many to destruction.\nNabugodonosor repented,\nAnd was restored to his possessions,\nBut God of right took sudden vengeance,\nOn Belshazzar for his transgressions.\nWherefore, ye princes dispose your reasons,\nAccording to your merits, to have God merciful,\nFor your demerits to find him vengeful,\nAgainst holy church take no quarrels,\nBut advertise in your inward sight,\nFor Belshazzar drank from those vessels,\nStolen from the temple with violence and might,\nHe lost lordship and life upon a night,\nSo that the kingdom of Babylon\nWas translated to Media and Persia. NExt to Iohn bochas within a throwe\nWritinge of princes many pytous fate\nhe sawe kinge cresus with other on the rowe\nLowly besechinge his fallynge to translate\nAnd howe fortune ageyne him gan debate\nAnd of his micheef doolful for to rede\nFor to descryue anone he gan procede\nFor as it is remembred in wrytynge\nAs god and kinde list for him ordeyne\nOf Lyde he was gouernour and kynge\nAnd lordship had the story can nat feyne\nOf many kyngdoms more than one or tweyne\nFame in that tyme so dyd him magnyfie\nThat he was called floure of all chyualrye\nAnd he was also in his tyme founde\nThe moost experte in werre and in bateyle\nAnd of richesse was the moost habounde\nAnd most exallinge in conquest to preuaile\nPlente of people with roial apparaile\nAnd with al this to his greate auauntage\nNoumbre of childre tenblysshe his lynage\nIn the moost highest of his royal see\nAnd all was well and no thinge stode amys\nYit ta\nA dreme he had and truly that was this\nHowe that his sonne which called was athis Was taken from him and suddenly slain in his tender age,\nThis woeful dream caused him great distress and despair,\nStanding in fear and great heaviness,\nBecause his tender young and fair child,\nWho was born to be his heir,\nWould die senselessly in such mischief.\nSo as his dream before had specified,\nThis process was fulfilled in truth.\nFrom Olympus there came a wild boar,\nMost furious and savage of fear,\nWith foamy tusks which quickly sped,\nDown descending and unwilling to stay,\nUntil it came into the land of Lyde,\nAnd began to destroy their fruits and vines,\nWherever it came in any manner of place,\nBreaking the nets and the strong lines,\nOf the hunters who pursued it,\nBut under the support of the king's grace,\nHis son, whom I spoke of before,\nWas granted permission to hunt this boar,\nHis father Cresus objecting not to this matter,\nThough his son was present at the chase. With other hunters he learned to hunt such game. But fortune, with her double charm, is ready ever by some fatal turn, at such pastimes, to contrive mischief. For one there was a man in charge of this child, waiting and watching, chasing the boar to save him from harm and adversity. Many lusty people of that country, with horns, hounds, and sharp spears, were seeking the boar until they had found him. And as they began to fearfully surround the boar, he who was entrusted to be the child's guide, with his spear, provoked the boar. The head did not enter but instead began to slide. And on the child standing beside him, the stroke fell and threatened his head. The spearhead pierced him through the heart. But when the death was made known to this child, reported holy, the manner in which he was slain in his tender youth was told. Born to be heir to his father, Cresus was filled with sorrow and changed his appearance, looking like a dead image. Every sorrow by long continuance\nAt last it somewhat abates\nFor there is no so fierce cruelty\nNor so mortal importable rage\nBut long process yields advantage\nI mean, there is no such great sorrow\nBut it may cease either in you or tomorrow\nPhilosophers conclude and discern\nAnd by their reasons recorded in scripture\nThings violent cannot be eternal\nNor does any adventure abide in one point\nNor can a sorrow always endure\nFor sorrow follows joy after great grief\nThe sorrow of Cresus, though intolerable,\nAnd the grief sat heavily on his heart,\nSince his dolor was irrecoverable,\nAnd mene his harms could not restore,\nMy author Bochas writes no more of his woe,\nBut of his fall how he filled in deed,\nTo tell the manner he does proceed,\nAnd for a while he set his style aside,\nAnd his process in pity he forbore,\nTo speak of Cresus, king of Lyde,\nAnd began to write of Balthazar,\nAgain rehearsing or that he was at war,\nHow mighty Cirrus, of woeful adventure. Made on him proudly a disfigurement, and as it is recorded, Balthasar kept the party company. Cresus, with all his power and chivalry, had formed an alliance with him. He pledged his life and treasure into his keeping. Sworn in arms as brothers, they defeated one another. Although Cresus fought long in his resistance, he was ultimately outmaneuvered by Balthasar. And after the battle, there was no resistance. Rigorously, Cresus was taken prisoner and cast into a dark prison with great adversity. A son of his, tender and young of age, mute from his nativity, was also taken captive. Cirus, in a furious rage, commanded that Cresus be subjected to vengeful cruelty. A knight of Perseus was ordered to imprison him, and with his sword, he threatened to slay Cresus without reverence. The mute child, who had never spoken in any language, was present in the audience. Withdraw your stroke and do no violence,\nTo slay a king who lies in prison bound,\nThe knight astonished has his stroke forborne,\nGreatly abashed in this dark habitation,\nWherein a child, who had never spoken before,\nAgainst his sword made an obstacle,\nHe ran and told this marvelous miracle\nTo mighty Cirus with every circumstance,\nHoping thereby to assuage his cruelty,\nBut where tyrants are set on cruelty,\nTheir crooked malice is hard to appease,\nSo inured is their iniquity,\nThat all in vengeance is set their hearts' ease,\nThemselves rejoicing to see people in disease,\nLike they were in their forward danger,\nCleanly separated from God and his power,\nThis cruel Cirus, most vengeful of deeds,\nLet make in haste of fagots a great fire,\nAnd began they to kindle with many colys red,\nAnd made Cresus quaking in his fear,\nTo be taken where he lay full low,\nAnd bade men should into the fire throw him. But Iubiter, who showed his vengeance,\nHow cruel Cirus was intent on malice,\nFrom heaven sent a tempest and a rain,\nSuddenly quenching the horrible fire,\nWoeful Cresus feigned defeat with dreadful fire,\nEscaped was his fierce mortal pain,\nGod and fortune granted him such an ordinance,\nThis marvelous event,\nThe heart of Cirus began to soften,\nAnd caused him to be pitiful,\nAgainst Cresus he granted this grace,\nTo occupy while he had life and space,\nThe land of Lydia, except for this one thing,\nHe should not be called king afterwards,\nAnd thus, from Lydia the king was chosen,\nWhose reign began with Ardisius,\nEndured the reign of nine kings,\nHe who will read the books, let him tell this,\nFurthermore, concerning Cirus, I will proceed,\nWith all my best efforts,\nTo translate his woeful adventure,\nHere begins the account of great undertakings,\nPoorly brought forth as it is mentioned,\nHolding the reign by just succession,\nIn long quietude without rebellion. In full wisdom, he thought the world small to quell his covetousness. He had an Etik, most contagious, fretting upon him for desire of good. A dropsy hateful and of froward rage that made his heart wild. Which overcame, his own: but when he presumptuously intended to rob God and fortune, he was suddenly brought down from his pride. Though above sad, which causes princes from their royal estate, unless they beware to have ease. For the lordship of all as might not suffice to curb his greediness. But he thought he would conquer And there were to enlarge his great riches. Though he had no title of righteousness Save a false lust whereof men should have ruth. That will in princes should oppress truth. First, Cirus excelled all princes, Both in conquest, victory, and battle. Of gold and treasure as books tell. Kingdoms to win he most prevailed. And yet to vices did his heart assail. First covetise ever to increase in good. With a desire to shame, He burned with two vices ever in one. That never from his heart intended\nTo raise a great army toward the north\nAnd proudly set in motion and begin\nTo conquer Cithia, the mighty land,\nQueen Thomacis reigning as I find,\nWhose kingdom joins Ethiopia in mind,\nToward the eastern party,\nThe sea of Syrius,\nDown to the sea called western,\nAnd southward runs to Concasus,\nAnd people of Cithia, laborious they,\nWhose land has not to their living\nBut only fruits which spring from the earth,\nThe land of Cithia is rich indeed,\nFertile in grain and fruit a plenty,\nRich in gold, pearls, and precious stones,\nVery convenient and most delightful,\nBut a great part is not habitable,\nThe people dreadful to build their dwellings,\nFor fear of death because of the griffins,\nThe noble fame nor the high renown\nWas not far known nor Isprad about,\nOf Thomaris queen of that region,\nNor of her nobility within or without,\nUntil king Cyrus with a full great rout\nMarched in.\n\nThe hardy queen to spoil of her riches. She increased her fame rapidly, gathering her great army with rich apparel. Prudently, she summoned her knights and prepared to face him. Ready with them for battle, as my book states, she took the third part and gave it charge, ordering her son to act like a knight and meet Cirus in battle. Fearing nothing with him, she was determined to fight. But when Cirus caught sight of him, he pressed the young prince that day. Cirus, rather by trickery than manhood or prowess, first filled his large pavilions with great quantities of delightful drinks, various dishes and confections, surrounding every table. In his deceitful manner, he appeared fearsome. He took his entire host and fled at once. The young prince, innocent in appearance, followed suit, but Cirus was with his men. The prince did not dare to attack him. When he found such an abundance of provisions, he too fled. He and his knights, through misgovernance,\nSet aside their pleasure to eat and drink,\nThey had forsaken the discipline of knighthood,\nForsoke Mars and put him out of sight,\nAnd bent their heads to Bacchus,\nGorged themselves until it dragged into night,\nProud Cirrus came upon them at once,\nWith all his men, they took them by surprise,\nHe made a disorder of common people,\nCruel Cirrus left none alive,\nOf high or low, he made no exception,\nThey were too weak against his might to fight,\nFor the chief cause of their destruction,\nWas drunkenness which voids all relation,\nAnd wise men recount in their sentences,\nWhere people are drunk, there is no resistance,\nAnd when this slaughter, by report,\nWas brought to the presence of Queen Thamaris of that region,\nIt greatly offended her heart,\nBut of anger and great impetuosity,\nSeeing her son slain in tender age,\nFor sorrow, almost she fell into a rage,\nBut for all her woeful deadly pain,\nShe showed no sign of femininity,\nBut of prudence, her weeping. And she openly avenged herself against King Cyrus and his cruelty,\nSent out her men to intercept him,\nIf she found him, she and her men feigned flight,\nUp to the mountains dreadful and terrible,\nCyrus hurriedly followed,\nIn hope to take her if it were possible,\nAmong which hills there were more than was credible,\nCraggy rocks most hideous in appearance,\nPerilous to pass and devoid of all sustenance,\nAnd Cyrus found himself in great danger,\nUnprovisioned for his men or himself,\nTheir queen had provided well for them,\nTo her great dismay, all her men were slain,\nNone of them were taken captive,\nNor did he himself escape her clutches,\nSuch a path was laid for their destruction,\nAnd he, through peril, was wounded severely,\nThe queen commanded that this body be brought to her presence. She first charged to strike off his head,\nWhen she had thus won the victory over him,\nAnd in a bath that was all red with blood,\nShe threw it within a little ton,\nAnd most tyrannously, in her woeful rage,\nShe began to inflict cruelty upon Cirus,\nO thou Cirus, who once were so wild and impetuous in your tyranny,\nAgainst nature, to shed human blood,\nSo unwilling was thy hateful dropsy,\nThat mercy could not restrain it,\nThy etiquette joined greed and instability,\nWith the thrust of slaughter.\nIt is a horror to think,\nThat such a prince was rebuked,\nTo drink human blood,\nTo disgrace his royal majesty,\nOut gladly ever vengeful cruelty,\nRevenge required with unwonted violence,\nBlood shed for blood, justly to repay,\nOf mighty Cirus, the imperial nobility,\nWas by a woman vexed and bound down,\nGod made her chastise his furious madness,\nAnd to oppress his famous high renown,\nFor where vengeance has dominion. In worldly princes playfully contrive,\nWith unwary stroke, can God chastise them?\nThe end of Cyrus can be fully recorded,\nHow God withstood the foolish one who was vengeful.\nLordship and mercy, when they are at discord,\nRight will not suffer their state to stand stable.\nAnd for this reason, Cyrus was so unmerciful,\nHe was punished with unmercy in death.\nDeath paid him back for death; behold his final reward.\nIn slaughter and blood, he delighted most.\nFor in those twain, was his repast in death.\nHe found no mercy; his vengeance to rest.\nWhere he found matter, any blood to shed,\nSuch joy he had by death to see folk bleed.\nAnd for the sight, it did him so much good.\nHis fatal end was to swim in blood.\nLo here the exequies of this mighty king,\nLo here the end of his royal estate.\nThere were no flames nor clear brands shining,\nTo burn his body with funeral fires.\nNor observations nor martial offerings,\nNor tomb of gold with stones rich and fine,\nWas ordained that day to make his shrine. Epitaph for Cirus, who was once an emperor in Asia, had none. No poet recited verses or trumpets sounded for his triumphs. No weepers lamented with tragic plays. Only his enemies attended, filled with hatred and cruel rage, casting his body to wild beasts. Here lies Cirus, the final adventure of all worldly labor. He now lies abandoned without burial. Neither high nor low showed him favor. Here is the end of all worldly endeavors, specifically of tyrants who fear not God but set their lust to slaughter and shed blood. Righteous princes, consider this pitiful and lamentable tale of Cirus. God punishes tyrants, each one cruel and vengeful. In His sight, it is abhorrent that a prince, as philosophers write, delights in the slaughter of men himself. This Cirus was a manly knight, renowned and notable from the start. Nature granted him comeliness and strength, for in conquest, none were more able. Tyranny, the deceitful serpent,\nMercilessly his courage concealed,\nDelighted in the slaughter of men,\nPrinces remember, day and night,\nTemper your nobility and make it endure,\nTo gain favor and love of every one,\nWhich shall preserve and keep your states stable,\nFor there is no conquest so honorable,\nIn governance as vengeance to postpone,\nMercy preferring in slaughter not delighting,\nAfter King Cyrus, Bochas did see,\nTwo worthy brothers with pitiful faces,\nBorn to reign in Albany,\nBoth of one father the story tells us,\nThe one of them called Amilius,\nAnd to remember the name of that other,\nMuniter I called was his brother,\nThey had a father whose name was Prochas,\nKing of that land the story designates,\nAfter whose death this was the case,\nAmilius, for false conscience,\nHis brother slew in full cruel way,\nUnjustly by false tyranny,\nMight have the kingdom of Albany alone.\nThis Albany, described,\nLike Bochas asserts in certainty. Is a citadel not far from Rome,\nSet on a hill beside a large plain,\nThe building stately, rich and well seen,\nStrong-walled with many a rich tower,\nAnd Ascannus was first founded there,\nWhich was called Albania for its great whiteness,\nThe princes of great nobility named,\nAnd by descent the story bears witness,\nFrom King Prochas' records in old books,\nCame these two brothers and their sister told,\nMuniter slain, as is mentioned,\nThe king occupied by Amilius,\nAnd Rea entered into religion,\nTo be wrapped in that holy house,\nSacred to Vesta with virgins glorious,\nTherefore to dwell and be contemplative,\nWith other maidens during all her life,\nAnd this was done while she was yet young,\nBy her brother, with false intention,\nSo that she should have no manner of heritage,\nNor claim any title in that region,\nOf her kindred by none account,\nBut stand professed in virginity,\nBefore Vesta and live in chastity,\nYet notwithstanding her virginal cleanness,\nShe has conceived by natural miracle. The goddess's womb, which had been a barrier, was no obstacle. Again, such bleeding did not hinder her. But the goddess, in her wisdom, had ordained that she gave birth to two sons at one time. The temple of Vesta stood in wilderness, where Rea had most reverently honored the goddess. With many strange, uncouth observances, but by her brothers' mortal decree, her young sons could not be saved. Instead, they were cast out to be devoured by beasts. But a she-wolf, which had recently given birth to her whelps, took pity on them and cared for them. By God's decree or some heavenly fate, they were preserved from death in their distress. For holy writ clearly bears witness. God can defend children in their tender youth. But in this case, this said Amilius, their uncle, is mentioned again. Against his sister, who was forward and furious, she was forced to flee. And there, lamenting the destruction of her two children born to her, she died from great sorrow. These children divided from all refuge\nBeside a river lay pitifully crying\nNaked and destitute, except a wolf watching over them\nAt whose womb they continued to sink\nInto nature, a thing contrary to children\nChildren to sink on beasts savage and ravenous\nBut this Lord of every creature\nCan save and destroy as He wills\nAnd beasts, which are the rage of their nature,\nHe can avert and make lie still\nTigers and lions obey at His will\nThe same Lord has made a fierce wolf\nInto twain children's protectors to dress\nAnd while this wolf had them in care\nAn herdsman named Faustulus came\nBeheld their crying and saw them lying close\nThis shepherd was of Amulius, the king\nHe caught up these children, and the story goes\nAnd brought them forth with great diligence\nTo his wife, who was named Laurentia\nAnd she, for love, did her best efforts\nTo foster them till they came of age\nGave them suck of her breasts, two.\nFrom day to day, with heart and whole courage. And they were called Romans, in that language. After the story of Remus and Romulus, the two brothers. The town of Rome began with them. Disputes over falsely claimed lineage first started this line. The root cause was clearly remembered as a memorial. Their behavior grew so incontinently that clerks call it incest. Incest is an unfair and evil thing. After that, books well describe the following: as transgression with kin or blood, or forward meddling with a nun. For slaughter, murder, and false robbery, it was the chief beginning of their ancestry. They took advantage of covetousness. Murderers also were of their own lineage. And strong thieves joined their company. They spoiled all those who passed them by, under the shadow of keeping their bastards. They proudly assailed all manner of people. They had no conscience to kill merchants. And they murdered people of every age. They oppressed women with force and violence. In that country, this was their custom. Where they abode there was no certain passage. These two brethren, as it is found, discovered the manner of sharp, sparred ground. A spear in Greek is called quiris. And for this reason, the named Romulus, as books say and truly so it is, was afterward called Quirinus. He and his brother, who was called Remus, were in all things confederated and partitioned.\n\nAnd for lack of virtue, they filled great shame. Between them, there was an uncouth strife, which of the two should give the name to the city between Ernest and Gain. After their names came to be called, this filled the case before it was walled. And thereupon, their strifes lasted for a long time. Which of them should have dominion was shown through their tiles and prerogatives. Who should of them give name to the town and reign as king in that region. There was no reason who should go before, because they were both born at once. But to finish their fraternal discord, they provided between them an arbitrate judgment. Thus, condescending to put them at accord. Neither by force nor oppression\nShould one name the city at his will\nWitnesses to this accord were they,\nLeading a great multitude thither,\nTo yield submission to righteousness,\nBoth wise and rude people alike,\nAll convened to reach a conclusion,\nAt a hill called Aventine,\nWhere they had assembled to settle this matter,\nSix vultures appeared by augury,\nFearsome in their aspect,\nBut their number exceeded the usual two,\nAs Romulus had seen when he took heed,\nCausing great controversy,\nAs to which of them should prevail.\nFirst, Remus beheld six vultures,\nIntending to assert his right,\nHe proudly took the lead,\nBut Romulus was not reckless,\nHis brother's claim troubled him,\nForced by the larger number,\nYet one of them must surely fail,\nThough they might ever strive,\nRomulus eventually prevailed,\nAnd to the city he went, victorious. And authors delight, and in their books recount,\nAfter his name, Rome, he called it renowned.\nAnd again to them he made a strong distinction,\nFirst he began to build a wall, a definition,\nWho climbs the wall by any means,\nOutward or inward, there is no more to see,\nBy statute made, he must needs die,\nThis was enacted by full plain ordinance,\nIn penalty of death which no man shall break,\nBut so it happened to Remus of ignorance,\nWho knew nothing of the statute at all,\nOf adventure went over the wall,\nFor which a knight ordered in certainty,\nThe said Remus has with a key's slaying,\nHis brother list.\nAgain the law to be favorable,\nBut assented partly for covetousness,\nUpon Remus to be more vengeful,\nOf this intent to make his reign stable,\nThat he alone might govern and none other,\nAnd by no claim found or brought in by his brother,\nAnd that the people should them more delight,\nThere to abide and have possession.\nAs old authors of Romulus do write,\nWithin the bounds of the same town. That he designed by great provision\nRound circles to compile a territory, called Asylum,\nThis Asylum, by Romulus devised,\nLike a theater with franchised liberties,\nTo receive all foreign trespassers,\nMurderers, thieves, and robbers,\nBy great resort within the wide walls,\nTo foster all outlaws who dared not abide,\nAnd with fled people from various regions,\nThe city began to increase and multiply,\nBanishing people of strange nations,\nTo find refuge there they came high,\nAnd thus by process, their chivalry\nObeyed their bidding without title of right,\nThey brought all people under subjection,\nAnd took no heed of truth or reason,\nThe first author of their foundation was Romulus,\nWho gathered all this route within the city,\nAnd walled it about,\nAnd many days as is mentioned,\nHe had this city in his governance,\nAnd was the first king crowned in that town,\nAnd reigned there by continuance.\n\nFortune, through her false envy. In Campania made him die\nOn a day when it began to thunder loudly\nHis name forever to be magnified\nSome books\nHigh up in heaven to be stellarified\nWith other gods' stately deification\nThere to be stalled by Jupiter's side\nLike for his knights as Mars lists to provide\nLo, here of Panemes a false opinion\nTo Christ's law contrary and odious\nThat tyrants should by false oppression\nBe called gods or named glorious\nWhich by their life were found vicious\nFor plain truth I dare it well tell\nThey rather be\nFor but in earth their dominion\nConveyed been by virtuous noblesse\nAnd that their power and high renown\nBe set on truth and righteousness\nLike their estates in prince or princess\nI dare affirm of them both two\nFor vicious living they must endure pain\nBut when they are faithful in intent\nRight and truth justly to maintain\nAnd in their royal power be not blind\nWronges redressing and poor folk sustaining\nAnd so continue with conscience most clean\nSuch a life rather than pomp of worldly we. Shall make them reign in heaven above the stars,\nFor which late princes understood atonements,\nAnd worldly princesses with all their great riches,\nTheir high horns adorned with rich stones,\nToward heaven their passage does not prepare,\nBut virtuous life, charity, and meekness,\nWhen they list, pride out of their heart arouse,\nThat causes them in heaven to win a place.\nThere is no more strange abuse,\nNor before God great idolatry,\nThan when princes take affection,\nCreatures falsely to deify,\nBring collusion in by sorcery,\nNow God defend all princes well disposed,\nWith such false craft never to be ensnared,\nAnd their eyes by none deceived,\nNor ensnared with hooks nor lines,\nNor by any devices of false inspections,\nWrought by Circe by drink or medicine,\nWhich of their nature resemble a shrine,\nThrough riches outward and beauty sovereign,\nAnd who look inward be like a foul careening,\nGod, of His grace, amend all such outrage,\nIn noble princes and save them from such war. And they enlighten their courage, disposing it in such false worship, they no longer err, nor are they like Argus who sees nothing of the affair, that no false feigning causes them to be blind. Gods nor goddesses to worship against kind, and though the Romans did worship and honor Romulus by a constraint, no man took example of their error but to that Lord whose sides were made red To save mankind and on a cross was dead. Let men observe their love chiefly to him, Who can redeem them better than they can deserve.\n\nNext, to John Bochas appeared Mecius. Mecius, in appearance, was of cheerful and gentle countenance and port, his fall was declared forward and spiteful. He was also called Sufficius. Born of humble birth and simple in upbringing, of Albanian descent until fortune made him king. Against whom the Romans waged war, oppressing his country mightily. And for king, Mecius refused to obey them. They avenged themselves fully because of his lowly birth and his rise to royal estate. They intend to give him a sudden fall. Hasty climbing of poverty sets him high. When wrong title makes him ascend, With unwarranted pay of his own might. A sudden fall makes him descend, When he wills not to listen to servitude. From whence he came nor himself to know, Until God and fortune have overthrown his pomp. For this means of presumption, Romans' pride might avail. He began war against them by rebellion. Their nobility was not fearful to assault. Until one day was signed an agreement. Both their armies met in a field. To take their part, whether it be sour or sweet. That time in Rome reigned Hostilius. A manly man and a full worthy knight. Two of them concluded and King Mecius. They two met in a steel-armored army. For both battles to try out the right. By just accord and therein not vary. The party that was defeated was made tributary. And he was holy put in subjectation. Without entreaty or any more delay. And finally, for short conclusion, King Hostilius won that day. That Alans could not say no,\nBut Romans, as history records,\nHad won the victory through singular battles,\nThus, the Romans first gained possession,\nOf Alans to obey them and to fear,\nMecius yielded and swore to the town,\nNever to rebel for favor nor for money,\nBut he was found to be false in deed,\nOf his assurance and untrue to their city,\nHe was punished immediately, as you will see,\nAgainst the Fedians, a country in Italy,\nKing Hostilius, for their rebellion,\nWanted to meet them in battle,\nFor common profit and for distinction,\nBoth of his city and of his royal town,\nAnd to strengthen his party in its endeavors,\nOf the Alans he sent to the king,\nTo come quickly with his entire army,\nAnd stay not in any way,\nBut make him strong to sustain his party,\nAs his orders had instructed,\nBut King Mecius falsely began to practice,\nA subtle treason and a cunning plot,\nAgainst his promises, the Romans to deceive,\n\u00b6Yet he outwardly pretended to be true,\nCame to the field with a great army. Living in hope to see some changes, new and unfavorable to Rome, and especially to see King Hostilius, full of malicious envy. He hid on a hill, unwilling to go or ride, but who was strongest to hold out that party? The Romans grew suspicious of this, through his knighthood they were put at ease and began to suspect falsehood. They sought to encourage their knights, which could have caused great hindrance in all or in part. Nevertheless, the story bears witness to the truth. He intended nothing but untruth and deceit. Thus, through manhood and high prudence, he gave his heart and courage to his knights, urging them on with great violence. They were outmaneuvered on every side, forcing the Romans to retreat. When Mecius saw them thus outmaneuvered, he feigned false gladness. Likeas he had in his heart paid well\nTo Hostilius, he then began to dress\nHimself, revealing a counterfeit likeness,\nAnd for his meaning plainly was conceived,\nSo that he came right, he was received\nThus when Mecius stood in his presence,\nWith a pretense of faithful steadfastness,\nAnd all the appearance of truth,\nHe shadowed his expert doubleness,\nUnder sweet honey covering bitterness,\nFriendly visage with smooth and plain words,\nThough mouth and heart were in twain,\nBut Hostilius had discovered all his fraud,\nAnd his compassed deceit and treason,\nAnd therefore had justly imagined\nA punishment according to reason,\nHim to punish by a double passion,\nThis to signify like as he was divided,\nA double torment for him he had provided,\nThis was his decree and his fatal punishment,\nBy Hostilius decreed of justice,\nHis feet his armies between chariots two,\nNaked and bare the story devises,\nTo be bound and knit in travails wise,\nContrariwise the horse to draw and haul. All his body was rent into small pieces,\nAnd he, the cause of great trouble, was most full of variance.\nTherefore, his pain was made in kind double,\nJust as he himself was double in governance.\nFalse to his oath and assurance,\nAnd double in meaning as he had persisted,\nSo in the end, his members were dissected,\nHis feet were drawn from his head apart,\nThere was no joint with another to remain,\nHere was a leg and an arm lying yonder,\nThus each member began to divide,\nAnd because he could hold nothing on the other side,\nHe was forced to feign truth to the other party,\nTo chastise him was found a new pain,\nLo, here is the end of double false meaning,\nWhen word and heart are contrary,\nO noble princes, prudent and virtuous,\nLet no story after this be recorded,\nThat word and deed should be discordant in you,\nKing Mecius, of Albanians as he was,\nO noble princes, prudent and virtuous,\nLet no story after this be recorded,\nThat word and deed should be discordant within you,\nKing Mecius, whose inward meaning was even set on treason,\nTraining contriving with a fair face. His heart is ensnared by deceit and false bearing,\nWhich vice, discovering, concludes that false deception is the greatest deceit.\nFor with a flattering face and peaceful pretense,\nIt feigns truth beneath false pleasure,\nWith its panthers perilous and terrible,\nIt ensnares innocents with the allure of mischance.\nI mean deceit, which with its countenance\nEnchants simple and reckless folk,\nAnd harms them under a face of peace.\nPowerful princes, famous and honorable,\nHave been deceived by this treachery,\nAnd even the most prudent in their station,\nHave been disturbed by such deceitful duplicity.\nAnd many a knight, victorious in prowess,\nHas been ensnared for all his high renown,\nBy snares laid by deceit and treason.\nDeceit deceives and will be deceived,\nFor by deceit, who is deceptive,\nThough its deceit is not apparent,\nTo a deceiver, deceit returns.\nFraud is quenched with fraud is commendable reward,\nFor he who is found fraudulent with fraud,\nTo a defrauder, fraud will always rebound. What should I write more about deceit concerning King Mecius, touching the fraud of King Hostilius. I have now finally cast myself to write the fatal end of King Hostilius. He was the first, as Valerius says, in Rome's citadel, among kings who wore purple robes. But after all his triumphant noblesse and many uncouth knightly high enterprises, Fortune tapped the pride of his prowess. He became full forward-wise, reckless and slow to do sacrifice to Jupiter, for which he was sent from heaven. He was consumed with sudden fiery lightning. Here men may see the revolutions of Fortune's double pursuit. How the mightiest Roman champions have suddenly been brought to misfortune, and their outrages to be put in remembrance. Great conquests turned to woe from joy. For a rebuke, I send them this leniency. Rome remember thy foundation and what people thou tookest thy beginning from. Thy building began from false dissension, from slaughter, murder, and outlawish robbing. False beginnings, authors determine. Shall this come to ruin:\nWhere is your most renowned emperors,\nKings exiled for outrageous living,\nYour senators with worthy Scipio,\nPoets old, their triumphs rehearsing,\nYour laureate knights most stately riding,\nIs this long process brought to ruin,\nWhere is Caesar who first took possession,\nSeizing the empire through triumphant usurping,\nOr where is Lucan who makes mention,\nOf all his conquests through careful writing,\nOctavian most solemnly reigning,\nWhere have their lordship or their lineage gone,\nThis process of years has brought it to ruin,\nWhere is the town's chief lantern,\nIn rhetoric surpassing all others,\nMoral Seneca or prudent, sad Cato,\nAlways preferring the common good,\nOr rightful Trajan most justly in his demise,\nWho on no side declined to decline,\nBut long process has brought all to ruin,\nWhere is the temple of your protection,\nMade by Virgil most curious in building,\nImages erected of every region,\nWhen any land was found rebellious. Toward that part a small bell heard ringing,\nTo that province the image inclined,\nWhich by long process was brought to ruin,\nWhere is also the great extortion,\nOf consultaris and prefects opposing,\nOf dictators the false collusion,\nOf decemvir the forward deceiving,\nOf all each one the odious plunder,\nHas by procession the brought to ruin,\nWhere is thy dominion,\nThy great tribunals thy treasures shining,\nThe world all whole in thy subjection,\nThy sword of vengeance all people enslaving,\nEver greedy to increase in thy ge,\nWhich has brought by procession to ruin,\nIn thy most highest exaltation,\nThy proud tyrants' provinces conquering,\nTo God contrary, by long rebellion,\nGod's goddesses falsely obeying,\nAbove the Sic,\nWith new complaints to show thy ruin,\nWhich with his blood thy sorrows to finish,\nHas made thy reason to save thee from ruin,\nFrom old Saturn draw thy affection,\nHis golden world fully despising,\nAnd from Jupiter make a digression,\nHis silver\nReturn again with will and whole meaning. To him who is lord of the nine orders,\nWho humbly died to save from ruin,\nThough Mars is mighty in his ascension,\nBy influence disposing victories,\nAnd bright Phoebus yields consolation,\nTo worldly princes their nobility augmenting,\nForsake your righteousness and my false enticing,\nAnd bow down your chin to that lord,\nWho shed his blood to save from ruin,\nVengeful Mercury, chief lord and patron,\nOf eloquence and fair speaking,\nForsake his service in your opinion,\nAnd serve your lord who governs all things,\nThe starry heaven and the spheres moving,\nWhich for your sake were crowned with a spine,\nHis heart also pierced to save from ruin,\nCast up Venus, the false derision,\nHer fiery brand, her flattering renewing,\nOf Diana, the transmutation,\nNow bright, now pale, now clear, now dreary,\nOf blind Cupid, the fraudulent mocking,\nOf Juno, Bacchus, Proserpina, Lucina,\nFor none but Christ may save from ruin,\nVoid of Circe's bestial poison,\nOf Circe's furious chanting,\nLet not Medusa do the no treason. And turn your gaze from Gorgons,\nKeep Sintheresis in guard,\nLet Jesus be your medicine,\nAgainst such rascals, save from ruin,\nRenounce false idols, make denial,\nTo simulacra do no worship,\nSeek refuge in Christ's passion,\nWhich may by mercy correct your erring,\nAnd by His grace repair your falling,\nSo you obey His virtuous discipline,\nTrust that He will restore your ruin,\nHis mercy is above all foibles,\nEver increasing without end,\nAt every time and every season,\nAnd never wanes by any eclipse,\nWhen men list make devoutly their reckoning,\nTo leave their sin and come to His doctrine,\nHe is ready to keep them from ruin,\nO Rome, Rome, all old abuse,\nOf ceremonies falsely misusing,\nLay them aside and in conclusion,\nCry \"God have mercy\" on your transgressions,\nTrust He will not refuse your pleading,\nThe labor in His vineyard to receive,\nEternally to save you from ruin,\nO noble princes of high discernment,\nSince in this world nothing endures,\nSubdue conscience against will and reason. While you have less heart imagining,\nYou bear not hens but your deserving.\nLet this concept remain in your thoughts of mine,\nAn example of Rome, how all goes to ruin.\nExplicit book two.\n\nLike a pilgrim who goes on foot,\nAnd has no horse to relieve his toil,\nHot, dry, and weary, and can find no relief,\nFrom well-cold when thrust does him harm,\nWine nor liquor that may avail,\nRight so am I, in my busyness,\nFind no succor my rudeness to correct.\nI mean thus, I have no fresh liquor\nOut of the conducts of Calliope\nNor through Cyllene\nWhich with Cithera on the perch\nThey never gave to me drink or,\nNor of their springs clear and crystalline,\nThat spring from touching the pegasus,\nTheir favor lacks my making tenebrous.\nI find their bawdness of such great scarcity,\nTo tame their tunes with some drop of plenty.\nFor Polyphemus,\nHas in me a thirst.\nOur life here is short of wit, the great dullness,\nThe heavy soul troubled with toil,\nAnd of memory, the bright mirror,\nDread and unquenchable. With my spirit to assail and their subtle creeping in most,\nHas made my spirit in making for to be,\nAnd moreover the fearful forwardness\nOf my stepmother called\nHas a bottle of forgetfulness\nTo stop the passage and\nThat I might have no clear\nIn translating of n old stories\nThus was I set and stood in double fear\nAt the meeting of fearful ways two\nThe one was this who ever lists to learn\nWhere good will compels me to be constrained\nBochas to accomplish for to do my pain\nC\nMy pen to rest I durst not proceed,\nThus my self remember on this book,\nIt to translate how I had undertaken,\nFull pale of cheer astounded in my look,\nMy hand began to tremble, my pen I felt quake,\nThat dispirited I had almost forsaken,\nSo great a labor dreadful and important,\nIt to perform I found myself so unable,\nBetween the residue of this great journey,\nAnd little thereof that was begun,\nI stood checkmated for fear when I saw\nHow little I had run. Like a man who failed day and soon,\nAnd had no light to complete his journey,\nSo far I stood back in my passage,\nThe night came on dark with ignorance,\nMy wit was dull by clarity to discern,\nIn rhetoric for lack of sufficiency,\nThe torch was out and the lantern quenched,\nAnd in this case my style to govern,\nI found no other muse but hard as stone,\nSupport was none to guide my dullness,\nPower approached in a crooked old age,\nMercury absent and philosophy,\nMy purse always light and void of all cunning,\nBacchus fearful to glad my spirit,\nA scarcity of plenty at full,\nWhich of an old man makes the spirit dull,\nAnd to his scholars being present,\nThis author began to recount a fable,\nWith many a colored sugared eloquence,\nTheron concluding the sum of his sentence,\nTouching a strife which he did express,\nBetween glad power and this blind goddess,\nQuod Andalus, once of fortune,\nIn a straight place there sat glad power. Which resembled in look and figure\nA repulsive woman most ugly to see\nAt a narrow crossing of high ways three\nAll torn to ragged and rent\nA thousand patches on her garment\nShe was hideous both in face and cheer\nAnd seemingly void of sorrow and fear\nAnd by that way as fortune did pace\nAnd of sudden took heed\nShe began to smile and laugh at her in truth\nBy a scornful manner in certainty\nOf her array she had such disdain\nWhose froward laughter when power did spy\nHow she of her had indignation\nShe rose up from high malice\nPlainly to show her intention\nWithout good day or salutation\nDoing to fortune no manner of reverence\nUnder these words declaring her sentence\nO thou fortune most foolish of all folly\nWhat cause hast thou for to laugh at me\nOr what disdain is in thy heart fallen\nSpare not, tell not on late see\nFor I little have to do with thee\nOf old nor new I have no acquaintance\nNeither with thee nor with thy governance\nAnd when fortune beholds the manner. Of glad poverty in her torn wear\nAnd how she took but little heed,\nAs if she had no manner of need,\nThe which things conceived and seen,\nTo poverty she answered thus again,\nMy scornful laughter plainly was for thee,\nWhen I saw thee so meager pale and lean,\nNaked and cold in great adversity,\nScabby, scorched, scalded and unclean,\nOn back and body as it is well seen,\nMany a beast walks in its pasture,\nWhich day by day of new thou dost recover,\nHaving nothing to wrap in thy head,\nSave a broad hat rent out of nature's old,\nFull often hungry for lack of bread,\nSleeping on straw in the frost's cold,\nAnd where thou comest as men may well behold,\nFor fear of the children they withdraw,\nAnd many a dog hath on thy staff bitten,\nTo all estates thou art most odious,\nMen with the will have no dalliance,\nThy fellowship is so contrary,\nWhere thou abide may be no pleasure,\nFolk hate so deadly thy froward acquaintance,\nThat finally I dare conclude thee,\nWherever thou comest thy fellowship men flee. When proud poverty clearly understood\nThe reprimands recalled by Fortune,\nThe rude reasons she took in hand,\nWhich contrary to her, she did impart,\nAs if poverty were a common refusal,\nBy the reproaches that Fortune laid upon her,\nFor which poverty replied again and said,\nFortune, you said in this debate,\nWhich of malice do you do against me?\nBe well assured concerning my poor estate,\nI of free will your favor will forsake,\nAnd though people say you can make men rich,\nI had rather be poor with joy,\nThan with trouble possess great riches,\nFor though you seem benevolent and debonair,\nBy a manner counterfeit appearance,\nFattened and well-fed with round cheeks fair,\nWith many colors of truth as in pretense,\nAs thereof faith were very existence,\nBut under all your flowers of freshness,\nThe serpent glides of change and doubleness,\nAnd though your clothing be of purple,\nWith great anticipation of many chamberlains,\nOf gold and pearls each day changed new,\nClothing of gold and various fresh. And in your household, I dare well put in up to forty officers\nWith the two to complete and hold a chamberlain's duty\nThus, this glad fortune began to grow importunate\nContrary to my look and language\nAgainst this lady, who is called Fortune,\nShe fell into a rage because of my poverty.\nBehold, she of poverty showed a courage\nIn wretchedness, standing disconsolate\nNow obstinately against me she is\nShe cannot see how she is outmatched\nFear from the favor of my felicity\nYet of pride she is not dismayed\nNor does she want to bow\nThough she be cast in beggary\nFarthest backward, I do you well assure\nIn mischief set of any creature\nBut truly, poverty for all your treachery\nMaugre your pride and your outrage\nI shall punish you in full cruelty\nTo make the love\nWhich resembles a deadly image\nThat would new rise out of its grave\nAnd yet of pride, she dared\nBut when Fortune had these words spoken,\nGlad poverty began to fall into great joy\nAnd again Fortune, with a soft smile,\nShe expressed her thought and desire. Fortune, though you think I am a goddess,\nLearn this from me, a fool, yet.\nBut if I shall ever have power over you,\nWithin the armies most,\nTouching the quarrel that is,\nThere is one thing,\nThat your courage, and where an heart,\nVictory in my life,\nNor the favor,\nThough it be fitting for,\nAnd in spite of your presumption,\nI have forsaken my free will,\nAll the treasures of worldly vanity,\nWhom I was once, as you have devised,\nServant to you and to your treasures,\nBut from your danger now, that I am freed,\nSeeking neither help nor comforts,\nManacles, kings, and mighty emperors,\nFor late, no son,\nWith your riches, has anything to do,\nFor though you have embraced in your chain,\nWorldly princes and transient goods,\nAnd rich merchants under your domain,\nYou have yielded to knighthood, conquest, and victories,\nThe fading palace,\nBut when everyone has recovered your favor,\nThen is late poverty free from your lure assured,\nAll your servants stand under dread,\nQuaking for fear of your doubleness. For no wisdom or force, freedom, bounty, or gentleness\nMay in your favor have any scarcity\nThey are so possessed with winds in your barque\nWhereas free and glad poverty goes at its large\nYour managing does me no distress\nWhich worldly princes dread each one\nThey may well tremble for loss of great riches\nBut I gladly poverty thereof desire none\nAs all worldly things must ebb and flow\nFor after floods of fortunes' tide\nThe ebb flows and will not be obeyed\nFlow and ebb to me both alike\nI fear nothing of your mutability\nMake whom you will, either poor or rich\nFor I will require nothing of you\nNeither lordship nor great prosperity\nFor with your gifts, who that has done\nOf changes, brays oftener than the moon\nOut of poverty came first these emperors\nWho were in Rome crowned with laurel\nFreedom and largesse made them\nCausing Ty\nWhen they of folly in their most excellence\nRevered your doubleness\nFor when freedom a prince does forsake\nAnd covetise puts away largesse And streets take steadfastness into household,\nAnd niggardly exile gentleness,\nWhich is withdrawn from their high nobles,\nThe people's heart and plainly devise,\nOf their servants, far well all good service,\nAll such sudden changes in common,\nIn this world used now from day to day,\nEach one comes by fraud of false fortune,\nExperience has put to the test,\nLove, truth, and faith be gone far away,\nAnd if trust with princes will not stay,\nFor through thy fraudulent fairness,\nThere is now used in every region,\nGlad cheer shown with cunning disguise,\nUnder the courteous mask of simulation,\nSo fear is now adulation,\nThat in this world may be no certainty,\nBut if it rests in glad poverty.\nYet of thy perilous forward variance,\nI set no store truly as form,\nFor all thy friendship concludes with mischance,\nWith sudden mischief of mutability,\nWhich you gives me heart to have done with thee,\nFor sufficiency in my poor estate\nShall to thy changes say suddenly checkmate,\nFortune with anger almost despairs. Of these words takes full great notice,\nPower quoth she who may not be appeased,\nBut I now show again my power,\nMen would little account my substance,\nO mighty power, o strong Hercules,\nWhich again me puts thy self in presses,\nSuppose thou it should avail,\nEither by force or by hardiness,\nTo have to do with me in battle,\nWhich am of conquest and of high prowess,\nIn armies called lady and princes,\nFor there is none so mighty conqueror\nThat may prevail without my favor,\nOf these words, power, nothing offers,\nAnswered again thus plainly in sentence,\nThough I here have spear shield nor sword,\nNor chosen armor to stand at difference,\nPalace nor dagger to make resistance,\nBut bare and naked alone it shall be seen,\nWhere thou with me darest wrestle,\nWhich shall be done under condition,\nThat none of us shall himself withdraw,\nBut still abide of intention,\nTill he that conquers has decreed a law,\nSuch as he likes against his fellow.\nThis law shall not be delayed. To be accomplished on him who is outraged\nFrom whose words fortune again began to smile,\nWho dared so proudly to assail,\nAnd on this she paused a little while,\nAnd to the proud one she put this in opposition,\nWho shall compel her in this battle,\nOr render judgment fairly between us two,\nIn this quarrel which we dare engage,\nI also ask another question,\nConcerning your proud relative,\nWhere you have put a condition,\nAnd a law with proud language,\nWhere shall you find pledges or hostages,\nTo keep the promises which you ordain,\nThus if there be a law\nSet between us two or a condition,\nAs under bond or obligation,\nBut there is neither law nor reason,\nThat can bind a beggar if it is well sought,\nWhen it is proved that he has nothing,\nThe sect of poverty has a protection,\nFrom all statutes to go at liberty,\nAnd from all law a plain exception,\nThen follows this, if you bind the\nTo any law that may be contravened,\nIt would be plainly false to name it. Which have not the right to acquit you\nYou are so weak if I were to come to it\nThat you were brought unto\nFor no power when all that were\nYou should fail to make your defense\nBoth destitute of good and substance\nAnd since no law now protects your person\nIt would be folly with such one to sue\nIf I were to compel you to avenge\nTo ask of the treasure of King Darye\nOn that side you stand far back\nMy payment would take so long\nIndigence would force you to vary\nAnd if I were to compare your person to Alisaundre\nYour sides would be bare\nAnd finally you stand in such a case\nOf misery, wretchedness, and need\nThat you might reasonably sing alas\nBoth forsaken of friendship and kindred\nAnd there is none who dares pledge for fear\nYet like a fool surprised by vanity\nHoping that victory will be on my side\nQuod, glad you poverty I doubt neveraday\nThat the victory will pass on my side\nLet pledge and hostages go their farewell\nI ask no more of all your great pride\nBut to the end that you will abide Pledge thy faith, although some men say\nThere is little faith in trusting fortune\nAnd for my part in this high enterprise,\nSince I have pledged neither one nor two,\nMore secure hostage can I devise,\nBut if you achieve the victory,\nYield my body bound in a chain,\nPerpetually like the condition,\nWith thee to abide fettered in prison,\nThan fortune laughed more than she did before,\nWhen she saw poverty so presumptuous,\nIn his array all tattered and torn,\nAnd had neither rent land nor house,\nIt was said she was contrary to nature,\nWho can advise a beggar to have a sturdy heart?\nAnd if I were vanquished in battle,\nIt would be no honor or advantage to me,\nWhat would your body avail to me,\nTo imprison you strictly in a cage,\nIt would be a charge and a cost,\nYour empty womb to fill each day,\nIf you might have victuals at your will,\nAnd if I would magnify myself,\nToken of triumph after my chariot led,\nMen would deem it a mere mockery,\nAnd say in scorn, \"Take heed of that fool, good head.\" How a beggar has overcome in deed,\nFought with him to increase his name,\nWhich conquest turns to his discredit and shame,\nYet when I have brought thee to utter defeat,\nMy power shadowed and my great might,\nAnd thy outrage oppressed by vengeance,\nAfter all this, as it is just and right,\nIt shall be known in every man's sight,\nOut declared the great difference\nBetween thy feebleness and my great excellence,\nThan to repress thy subjection atones,\nCruel Orchus, the infernal hound,\nShall rend thy skin asunder from the bones,\nTo show my power which is imperial,\nAnd to declare in especial,\nPower recovered unto pride's lure,\nWith me to please may no while endure,\nAnd suddenly or gladly power took heed,\nFortune proudly first began to test,\nAnd unwarily seized her by the head,\nDethroning of pride that she may not fail,\nThrough her power to vanquish this battle,\nBut it may fall to outray a giant for all his great might,\nGod takes no heed to power nor to strength,\nTo high estate nor to high nobility. To square limbs forged on bread or length, but quarrels grounded on righteousness, for from wrong may grow no prowess. For where truth holds companionship, God will magnify his cause by grace. Wherefore the poor, strong in intent, light and deliver void of all fatness, rightly bred and nothing corpulent, press against surfeits of diet to repress. Again, fortune proudly dressed herself, and with an ugly stern countenance, proudly embraced armies. Power was slender and could well endure, fortune was round, short of wind and breath, and women's great oppression was caused by armor. For lack of wind, the great masses grew weary, and many a man brought himself to his death. For overmuch of any manner of thing, has many one brought himself to his undoing. Amity is best with good governance, tomoch is nothing nor overly great plente, greater riches are found in sufficiency than in the floods of superfluity, and he who is content in his poverty and grumbles not for bitter nor for sweet, whatever he be, has fortune under his feet. Couetise found him not despairing,\nYet in her heart was gladness and light.\nAnd she was constrained by force and might,\nFor the gladness of custom and right.\nWhen any trouble began against her,\nShe won the laurel of fortune.\nDespite fortune, in the air aloft,\nShe was constrained by willful poverty.\nHer fall to the earth was very soft,\nFor poverty, with its sharp, bony knee,\nSlender and long and lean, pressed to see,\nIt could not withstand fortune's great might.\nTo signify that poverty, with joy,\nContent with small possession,\nGrieves not the force of treasure or riches,\nHas dominion over fortune,\nAnd keeps her ever under subjection.\nWhile worldly folk live in fear of failure,\nThe poor man before the thief sings,\nUnder the woods with fresh, fragrant shrills,\nThe rich man, full fearful of robbing,\nThe poor man, strongly refrained from all debate and strife,\nThe rich man, ever afraid to lose his life. Thus poverty has the palm I won\nFortune revealed for all her duplicity\nUpon whom poverty in haste is run\nAnd strained with such great distress\nUntil she confessed and plainly expressed\nWith faith and hand all her great pain\nTo abide what law poverty lists or ordains\nAnd in haste after this confuting,\nFortune began to complain sore\nBut proud poverty, which all things could endure,\nCharged fortune to scorn her no more\nFor it was said, since you go so far\nHe who rejoices to scorn folks in vain\nWhen he is least willing shall be scorned again\nYet said poverty, though you were spiteful\nWords repeating which were not fair\nStrange rebukes contrary\nAnd reproaches many thousands pair\nYou shall find me counter-debonair\nFor though a tongue be slanderous and vengeful\nTo slander again is nothing commendable\nYou must consider concerning our battle\nThe ordinance and imposition\nThat which of us in conquest prevails\nTo bring his fellow to submission\nHe shall obey the statute of reason And accomplish this task with due diligence. What law the victor imposes upon you, set aside and obey, with the circumstances of the condition by me decreed, making no complaining or rebuttal. First, consider the false opinion of those who believe all worldly fortune, good and bad, is under your control. Some poets and philosophers also would in this case make you a goddess, which I dare say is both mistaken and in need of correction. I shall withdraw, in all seriousness, the unhappy adventure away from your power, so it no longer stands in your danger. This law I now decree: first, you must openly acknowledge in some plain manner, evil fortune bound to a stake or some pillory where it may be seen, to serve as an example to people in certainty, that no one shall lose their life or be discharged, but those who choose to go free with it. Make a declaration concerning your power over evil fortune, relinquishing your dominion to prevent harm to any creature. But only fools who in their might can assure\nThemselves of their folly feel great damage\nNot by your power but by their own outrage\nFor those fools who list to unbind\nThis wretch called unhappy adventure\nOf wit and reason they make themselves blind\nLike as the world stood in Fortune's care\nAs though she might assure them and ensure\nAnd dispose to wealth or wretchedness\nIn their error her calling a goddess\nSuch willful wretches take themselves\nTo put their freedom in her subjection\nOf God above the power they forsake\nAnd submit themselves again against reason\nUnder Fortune's transmutation\nTheir liberty falsely for to thrall\nNamely when they a goddess list her call\nWith a dark mist of variation\nFortune has clouded their clear natural light\nAnd overshadowed their discretion\nThat they be blended in their inward sight\nFor to consider and behold aright\nHow God above puts mankind under care\nFree choice of good his reason to assure\nThe Lord enlightened of his bountiful largesse. With my mind and wit, he turned towards all virtue his steps to dress,\nEndowed his reason to be natural,\nOf frowardness till he grew bestial,\nTo bind himself contradictorily in deed,\nTo serve fortune between hope and fear,\nThus bestial people made her a goddess,\nFalsely believing she might aid them most,\nWith her plentiful riches and some,\nIn their supposition, with unwonted change she dared the great assault,\nWhoever trusts entirely is with trouble,\nAnd her pleasure includes meaning double,\nAnd some affirm that she may announce,\nConquests great and disconfits,\nAnd how it lies also in her power,\nTo further and hinder all manner creatures,\nAnd call herself princess of all adventures,\nThe rich to enhance by royal apparel,\nAnd by disdain to hinder the poor.\nWhen she makes most sumptuous her profusion,\nHer blinding is feared with falsity,\nWhen her riches are stuffed up in coffers,\nThey are always shut under a lock of fear.\nWherefore, you rich of one thing, take heed. As your coming in pleasantly,\nSo your losing departs with mischance,\nYour greedy thirst for treasure to multiply,\nCauses an etiquette of nonsufficiency,\nIn you engendering a false Idiopathy,\nWith a sharp hunger for worldly abundance,\nMaking of you a manner of resemblance,\nWith Tantalus when you do sink deepest,\nThan is your nature most thrustleagued to drink,\nWho climbs highest on fortune's wheel,\nAnd suddenly to riches does ascend,\nAn unexpected turn before seen never,\nWhen he least expects, makes him descend,\nFrom such changes who may himself defend,\nBut they that be with poverty not dismayed,\nAnd can with little hold themselves appeased,\nAnd while bochas muse on this matter,\nConsider first all worldly things must fail,\nWith weeping,\nPrinces who once were famous in Italy,\nWho fell there pitifully to bewail,\nFor more contrary was their falling low,\nThat they before had no misfortune know,\nFor more uncouth is this adversity,\nNamely to princes when it is sudden. Which ever have lived in prosperity,\nHaving on fortune no matter to complain,\nThan of a wretch who lives always in pain,\nOf custom causes the sentence,\nOf joy and sorrow a full great difference,\nOf joy passed the new remembrance,\nWhen folk been fallen from their felicity,\nIn treble wise it does them great grief,\nThe unwary turn from their tranquility,\nThe uncertain trust and mutability,\nIn worldly power which that they have found,\nUnto their hearts yields a grievous wound,\nBut a wretch who in wretchedness,\nHas ever lived and never was partable,\nOf no welfare nor of willingness,\nNor ever found fortune favorable,\nHis sorrow his misfortune been so customary,\nThat of his pains long continuance,\nDoes to his griefs a manner allegiance,\nBut to princes who sat so high aloft,\nA sudden fall is most contrary,\nAnd their descending well the more unsoft,\nIn their triumphs that they were glorious,\n\nRecord I take of king Hostilius,\nWho in Rome from his royal stall,\nWhen he sat crowned most suddenly is fall. It is remembered of old, not of new,\nOf all Rome that he was lord and sire,\nThe first of kings who wore purple hue,\nAnd of that city governed the empire,\nHe had of fortune all that he desired,\nUntil he filled in all his regality,\nInto a forward deadly malady,\nAnd of his pains to find allegiance,\nTo the temples he went on pilgrimage,\nHis offering made with devout obeisance,\nWhereby some of his pains did abate,\nAnd he was restored of courage,\nFelt himself that he had amended,\nTo common profit he began to intend,\nDuring the reigning of Talbus in his glory,\nTo great advantage of Rome the city,\nThrough his knighthood he had a great victory,\nAfter which, by full great cruelty,\nHe bereft them from franchise and liberty,\nAnd made them after through his high renown,\nTo be to Rome under subjection,\nAfter his conquest the story divides,\nIn his nobility full stately and royal,\nHe began to make a rich sacrifice,\nTo Quirinus and please for a memorial,\nAfter the rightful ceremonial,\nTo Jupiter with full great reverence. Before his altars with fires and incense,\nBut for that he, in his inward intent,\nBy circumstances of his oblation,\nWas reckless and also negligent.\nBy some forward, false affection,\nThe gods caught an indignation,\nAnd suddenly descending from the heavens,\nHe was consumed with a fiery leon,\nHis false gods could not avail,\nJupiter, Saturnus, nor Venus.\nLet all Christian people defy such rascality,\nFor to our faith they are contrary,\nAnd among gods a thing most outrageous,\nIs when princes blend in their folly,\nList after earthly things falsely deify,\nFor to God is hateful and odious,\nA withdrawing of his reverence,\nTo magnify things corruptible,\nWith undue honor with false concupiscence,\nWherefore, ye princes, beware of high prudence,\nLest God unworthily punishes your nobility,\nMake you in earth no false god nor goddess,\nThink on Aeneas, king of Rome's town,\nWhich was so noble, shining in his glory,\nWary a crown full famous of renown,\nNext to Hostilius, as Put is in memory,\nWho won the palm of many great victory. But for all that, with a sharp knife,\nHe was murdered by his wife's consent.\nHe loved her best above all creatures,\nConsidered not her flattery nor falseness,\nHer double meaning under cover,\nFalsely blended his worthiness\nTo rob and ruin him of his great riches,\nWas her labor with counterfeit pleasure,\nIn her intent to bring him to disgrace.\nThis Anchus had a great affection\nTo his gods to make sacrifices\nAnd to augment the religion\nOf paganism in various ways\nThrough his manhood and circumspect divisions.\nUpon the Latines' rebellion to his city,\nFor common profit he raised a great army.\nOne of their cities called Polotone,\nHe knightly won despite their might.\nAnd when he had from them full victory,\nHe stayed no longer but immediately departed.\nMade all the people in every man's sight\nPrisoners of this Roman champion,\nBrought before him bound into the town.\nAlso, Anchus would not cease,\nFor common profit in his affection,\nTheir territories to augment and increase. In all trees around Envyron,\nToward the river where Tyber runs,\nAt that place he let build\nA full strong citadel named Ostia.\nBut despite his worthiness,\nThe story tells us he was deprived\nOf his kingdom and great riches,\nBy a foreigner named Lucius.\nHis wife Tarquilia consented,\nThrough Lucius' outrage and greedy covetise,\nAnchus was murdered in cruel fashion.\nThus from the wheel of fortune he fell.\nLucius in Rome is crowned king,\nAnd the Romans afterward called him\nTarquin the Elder, by the record of writing.\nWhich he had gained by fraudulent workings,\nAnd by his subtle forgiveness eloquence,\nTo the state of royal excellence.\nHe first ordained in his estate,\nJustices in castles and cities,\nAnd other plays called marcial,\nWith many famous great solemnities.\nSessions for states and degrees.\nThis Tarquin also was the first to impose,\nIn open streets, taverns to ordain,\nAnd to preserve his city from doubt,\nIf their enemies dared to assault. He was the first to build walls around Rome\nWith mighty towers unlikely to fail\nAnd had also many strong battles\nWith Sabines in their rebellion\nHe made them subject to the Roman town\nBut he was deposed, worthy Ancus from his royal estate\nAnd took Tanaquil as his wife\nWho betrayed her lord through mortal treason\nGod would have rightfully caused him to fall\nThe lord will not, as everyone can see\nSuffers murder to be long concealed\nFor Lucius, for his great offense\nConcerning the murder of King Ancus\nIslayne was killed suddenly\nBy two seamen; the story goes as follows:\nThey had contrary intentions\nBetween themselves through a feigned quarrel\nTo find a way to take his life\nWhile the king sat in judgment\nOn their quarrel to do justice\nSuddenly, they being in agreement\nFell upon him in full cruelty\nAnd with an axe, the story devises\nOne of them or any man to strike\nOn two sides of the king's head\nThis thing was done by the instigation of Of two children, sons to Anchus,\nWho were exiled by false compassion,\nOf Luciny's age again they came,\nTheir presence was so odious to him,\nBut they thought they were out of sight,\nTheir father's death to avenge if they might,\nFor nature's blood will avenge be,\nTo recompense the wrong of his kindred,\nIn this chapter, as you may see,\nBlood shed for blood, thus both bled,\nBy which example let princes beware,\nHow murder done for supplantation\nRequires vengeance for its final reward,\nThis tragedy, by clear inspection,\nOpenly declares in substance,\nHow the slaughter of princes causes confusion,\nOf realms' cities put out of order,\nOf mortal war long continued,\nBlood by supplanting shed of kings two,\nBy this example, false murder is restrained,\nThe fine declaring of murder and false treason,\nThe deed horrible cries out for vengeance,\nTo God above to cast his\nTo punish this sin through his mighty power,\nFor it is the mother of mischief and mischance. Wherefore you princes do some law ordain\nWithin your boundaries three vices to restrain:\nThe vice of slander, murder, and poison,\nWherever these three have acquaintance,\nThey bring in sorrow and desolation,\nPut at a premium by new remembrance,\nOf falsehood used under fair countenance,\nWherefore you princes do your best to restrain,\nWithin your boundaries these vices,\nGod defend this noble region,\nWith these three vices to have alliance,\nFor slander first deceives with high renown,\nAnd slays good fame through false dalliance,\nHarm done to late follows repentance,\nWherefore you princes do ordain a law,\nTo punish their malice, false tongues to restrain,\nGod has abhorrence of murder,\nAnd false poison does displease Him,\nThere is no pain in comparison,\nCommensurate to murder paid in balance,\nWherefore you princes make an ordinance,\nWithin your boundaries of some severe penalty,\nBy due punishment, false murder to restrain,\nO noble princes provide of reason,\nAgainst these vices to make pursuit,\nOf rigor show due execution. With your labor and hearty insistence,\nLet death be reward for their final penance,\nTo warn all others by constraint of their pain,\nFrom these three vices their carnage to restrain,\nConcerning this Tarquin of whom I now tell,\nAs my author relates,\nHe was called Tarquinius the Old,\nWho long held dominion in Rome,\nUntil his kindred and generation,\nFor the offense done to Lucrece,\nCaused the kings the names to cease,\nFor his son, who succeeded after,\nFor his outrages and his extortions,\nAnd for many another cruel deed,\nFor his hateful usurpations,\nHis furious life and false conditions,\nAmong the people both still and loud,\nHe was called Tarquinius the Proud,\nObstinate he was in his intent,\nAmbitious to grasp great riches,\nUntil fortune grew impatient,\nAgainst him in all his great noblesse,\nThey laid their traps and their crooked schemes,\nThought she would but keep him well,\nSuddenly, he was cast from her wheel,\nA son he had, full vicious as I find,\nContrary to all virtue. To be forward, it came to him by nature\nAnd of nature proud and spiteful\nAgainst the people he fell and malicious\nNot loved but feared for tyranny of right\nMost hated in the people's sight\nThis proud Tarquin, the story is well known\nAgainst Lucrece he did a great outrage\nHe oppressed her beauty in his unbridled youth\nHis truth assaulting in a furious rage\nFor which his father and lineage\nWere exiled and for this hateful thing\nThere was never after in Rome crowned king\nHer body corrupt, she was clean of heart and thought\nBy force was her Innocence assailed\nHer beauty oppressed but her spirit not\nHer chaste will did none offense\nBut entered was into her conscience\nA great remorse for all her wifely truth\nTo slay herself which was too great a ruth\nAnd for that Bochas remembers pitously\nHer deadly sorrow and lamentation\nShe wrote her complaint in order seriously\nWhich that she made for her oppression\nI must follow and make mention\nAfter my author [Per]cell rehearsing\nTouching her words said in her dying. All being as it was bidden by my lord, I have in my translation repeated here and there a word from a foolish declaration by him, in remembrance of his intention. For her sake, men might see and read what wifful truth was in her womanhood. John Boccaccio insists not on setting aside but that he would repeat in sentence her woeful complaint and thereupon abide of wrongs done to her Innocence. Though I cannot follow his eloquence, I shall seek the truth in repeating as in substance the effect of his writing.\n\nThe morrow next after this foul deed, Lucrece appeared with a fully deadened countenance. Out from her face was all the red, and her heavenly eyes were darkened clear. All clad in black after the manner of those people who are especially wont to go to feasts for funerals, all her friends being in presence, her husband, father, and others also repeated in sentence the circumstances of her hasty wooing. And before I go any further, under hope my lord will support me, I will report to you what she said. For as much as she, as I, Lucrece,\nAm by the law joined in marriage\nTo the my lord whose love shall ever increase\nToward thee with all the surplusage\nOf wifely truth to endure all my age\nAs humble subject with faithful obedience\nUnder thy lordship and thy governance\nO Collatyn, my lord and true husband,\nBeloved of whole affection,\nI will take no more quarrel on hand\nNor in any way take any action\nWithout that thou list incline down\nGoodly thy ears to give me audience\nTo that I shall rehearse in thy presence\nInjury done or any manner of wrong\nAgainst my worship or my honesty\nBy the law my sentence is made strong\nIt touches you also well as me\nI am so holy yielded unto thee\nThou art my head who clearly can discern\nLord and husband, my body to govern\nPartial causes between us there may none be\nBetween us two nor any dissension\nFor sweet and bitter joy and adversity\nWe must bear them weigh both in one balance\nCounterpoise our sorrows our pleasure\nEntwined together all things that stand in doubt Receive our fortune as it comes about\nThere may be no meaning double between us\nBut one heart, one will, and one courage\nAnd as a woman who stands now in trouble,\nWithout polishing of any fair language,\nI must disclose to you the great outrage\nDone to me and plainly it disclose,\nWhich to redress lies in your care,\nFor the matter to speak in plain words,\nA right out search and the truth found,\nAs a just cause undifferentiated between us,\nToward us both the quarrel does rebound,\nAnd more strongly our matter for to ground,\nRehearse I will, so that you save it,\nA mortal wrong which you and I both touch,\nIn a castle which is called Collace,\nOf which my lord here has the governance,\nTarkyn the young came into that place,\nI fully disdained to make pursuit,\nAgainst his coming or any order,\nBefore not warned of his officers,\nSat unguarded among my chamberers,\nOf intent to avoid Idleness,\nWe sat and spun woolly soft,\nFor she of vices is a chief master,\nWhere she is cherished and I set aloft. But of custom, as I have often done,\nI and my women duly, as we ought,\nTo avoid sloth, worked busily.\nHis entrance was meek and debonair,\nBenign of countenance and aspect,\nWith a presence of many words fair,\nIn whose meaning was great outrage,\nHis countenance contrary to his heart.\nIn this way,\nAlas, I was falsely deceived,\nAt private face as I thought it due,\nI received him at his coming,\nAs fitting in all manner thing,\nTo the son of a worthy king,\nAnd truly, Tarquin, for whom I say, alas,\nI was\nA king's son should, out of duty,\nPreserve\nDo them no wrong nor oppression,\nBy false outrage done against me,\nWrong ways and crooked men sought,\nOf laws two, to break the liberty,\nAnd deface the authority,\nOf civil and natural also,\nIn my person offending both,\nFirst, by his subtle compassing,\nHe began to spy out these things,\nAnd when alone I lay abed sleeping,\nLike a lion, stern of look and face,\nWith his left hand, he did embrace my throat. And in another instance, I was compelled against the law\nTo draw a naked sword against my wife's chastity\nAgainst knighthood, he committed this great offense\nMy life, my honor, were placed in perplexity\nHaving no power to offer resistance\nForcing me to die or falsely consent\nThus I stood alone between death and disgrace\nMy body corrupted, my spirit remained pure\nMy marriage broken, my good name defamed\nForever disgraced, that which once shone brightly\nEvil fame will always grow greener\nPeople never die if they are entertained\nThe worst thing of all is gladly reported\nAlas, alas, among my sorrows, this one\nI am not worthy to be called a man\nOr to bear the name in any way\nFor the offense you have heard described\nTo be called a wretch in this life\nFrom Collatyn onwards, my eyes were blinded by darkness\nOnly out of shame do they lift up their gaze\nOtherwise, their streams or beams upward dress\nTo look upon the clear heaven and the light. I cannot be numbered among the right, among true matrons, far or near,\nTo be reckoned in their calendar.\nLet my injury and this mortal crime\nBe punished by right and equity,\nWithout delay of any longer time,\nSo that after it may serve as an example,\nThroughout the world and in this city,\nWith such a pain inflicted thereon,\nThat all around may be chastised by it.\nAnd if it seems in your opinion,\nIn this case, that I should be unchaste,\nI will receive just punishment,\nAnd endure the pain patiently.\nIf it so happens that you, who are so just and stable,\nIn this matter, deem that I am culpable,\nShe told her tale when they had long pondered,\nIn their inward sight, this complaint,\nOf truth each one held her fully excused,\nGave herself strength with all her might,\nTo avenge her wrong and Lucrece restore,\nTook a sharp knife or whatever she might encounter,\nAnd plunged herself even through the heart,\nBoiling with rage in her heart burning hot,\nWith very ire and indignation. Princes, in their desire, have fully set their delight, their happiness, and their affection to follow their lusts of false lechery, adultery, and debauchery. He writes again for those who seek occasions, places of lust, to have their freedoms, to fulfill their delight, and to accomplish their great dishonesties. They devise taverns in borrows and cities, and sitting there among their company, after the deed they boast of their felicity. If any man points at their outrage or reproaches them for their transgressions, they answer with froward false language, and for their part, they alledge great reasons. First, how it is fitting to their conditions, by right of nature, as it is well known, freely to use lechery in youth. Moreover, they affirm that the law of kind is free, and so they force themselves to sustain their party. By example of David, who took Bathsheba, and for her sake, he slew Uriah and committed adultery, they argue against right and reason. For Dalila, the luxurious wife of Samson, the story is applied in a forward manner. Regarding the woman, King Solomon, the lord offended by committing idolatry. Due to their differing opinions, they refer to these stories as an excuse for their error. Through these stories, they aim to win a price, as lechery was once considered no sin. They do not consider in their intention the circumstances of every story.\n\nFirstly, concerning King David's great contrition, or Samson's punishment from God, they do not keep this in mind. Nor do they ponder the reasons for their actions or the consequences for both. They are not inclined to comprehend in their discretion the divine wisdom that was taken away from Prudent Salomon in chastisement for his transgression. Some doctors say that Salomon repented deeply. The play of youth calls lechery a game of nature. They argue that it is fitting, according to scripture, for every living creature that stands in health and in courage. Of very kind, they are prone to lechery\nVicious reports they have in remembrance\nBut virtuous things are far from my mind\nFleshly lusts and lecherous pleasure\nIn their desires, they leave nothing behind\nAvailing themselves of lying, they can find new ways\nAnd nowadays they hold it a courtesy\nOthys' horrible flattery and rebellion\nIn their ears they take little heed\nUnto the doctrine of noble Scipio\nWhich commanded in story, as I read\nTo Masmas, famously renowned\nNot to touch by any condition\nSophonisba, fairest of visage\nBut it were by way of marriage\nThough she were born of royal blood\nHer youth was set to all honesty\nDaughter and heir to noble Hastrubal\nDuke of Carthage, the story you may see\nAnd for her virtues of sincerity\nShe was wedded, of birth as she was like\nTo King Siphas, who reigned in Africa\nAnd to prove the great liberty\nWhich is in virtue conveyed by reason\nAnd the false thralldom of dishonesty\nBoth to make a plain comparison\nAfter the doctrine of Censorinus Cato\nShown by him to the common people. That virtue is never subject to fortune\nVirtue conserves measure and reason\nConsiders things before they befall\nTakes on no enterprises but of discretion\nAnd on prudence finds her works all\nAy to her counsel temperance she does keep\nWarily providing in herself within\nThe end of things tofore or she begins\nThis was the doctrine taught forth by Cato\nLecherous lusts to put themselves under control\nGranting virtue dominion\nFruit of goodness grows up so sweet\nWhen it is planted in youth in the heart\nIt never appeased\nCato of virtue was a chief officer\nPreferring\nBefore prophets who were singular\nTo enhance the common in kingdoms and cities\nTheir wits peeved and their abilities\nPersons promoting in whom it was supposed\nThat they in virtue were naturally disposed\nManly in heart he was always to sustain\nIndifferent truth and all justice\nFleshly delights of people who were unclean\nHe was always ready by rigor to chastise\nAnd set laws in full prudent wise\nTo punish flatterers and lechers And such as were open authors, he had of women none opinion to deal with them for lust or beauty, but if it were for procreation. So stable he was found in his degree. The book reading of Immortality which Plato made, the truth well sought, therein concluding how souls die not but live ever in joy or pain. Thus wrote Plato in his original: Men may the body by death fully constrain, but the soul ever abides immortal. For this, Caton was steadfast as a wall. For common profit to die was not afraid, when he himself slew with a naked sword. But to fortune before his death he said: O thou princess of worldly gods vain, to thy flatterers I never did yield. Thy favor is so false and uncertain, that never I fought for any franchise to attain. As for myself no partial singularity, but all for profit concerning the commonweal. Again I ceased I made resistance, to conquer freedom for me and for the town, freely to eschew his mortal violence. This world despising in my opinion. Our French subjects under submission\nJustly forsaking the variations of this life\nMy soul conveyed to be contemplative\nThis philosopher, this prudent old Caton,\nTending in his heart comedies,\nBefore his death wrote of compassion\nTo them that sat in royal dignities\nWhich had of virtue lost the liberties\nPrinces beseeching who were luxurious,\nTo take example and follow king Drusus,\nWho, being heir to Augustus, was next him emperor,\nSet all in virtue his affection,\nAnd it to cherish did holy his labor,\nTo lust unrestrained he never gave favor,\nAnd touching love during all his life,\nHe never had lust but only to his wife,\nAnd in his palaces amidst of his royal sight\nOf noble princes dwelling in Rome town,\nHe asked of all his dignity,\nWhat manner of courage of temptation,\nOr what fervor or delight,\nWithin him self he had of love's play,\nSolely by his wife when he in bed lay,\nAnd like a prince filled of high nobleness,\nAnswered again with sober countenance. Touching such lust as follows, I am governed by fleshly pleasure in one alone, for with none other do I commit offense, save with my wife. Princes do not follow the trace of noble Drusus as you shall understand. Some have stood in another case, such as those who can hold two or three in hand, now here now there as boys come to land, not considering their creeds nor delaying when newfangleness blows in their sail. Bochas writes that some princes have been bound, who viciously have done their best pain. virtuous women by flattery are confounded, and tender maidens brought in a train. Such manacles and torments they devise to transform them from their perseverance and interrupt their virginal constance. But of such people who yield no force of shame nor fear of God, husbands are most to blame, with foreign women to trespass in such a way. I believe their wives suffice them. For many are feeble in paying their debts, though they change themselves falsely delight, Some affirm for themselves, alleging to such an extent that they have license freely of nature to use their own thing, And in such cases to no one do offense, But forward is their error in judgment, From the bond of marriage when they are so unstable, And before God most hateful and damnable, For she who is called, through her high nobility, named by clerks who can clearly concern, Daughter of God, lady and princess, Reason, called to guide and govern, Between good and evil, justly to discern, She has departed plainly to conclude, The life of man from the life of rude beasts, This lady Reason says, Go forth, Grant man wit and discretion, Teach him also by your sovereign lore, Between two, And he should, in his election, To A, And in contrary, all vicious life withdraw, And to engrave in his memory, How luxury the great dishonor, Disfigure a man and make him bestial, And disfigure of what estate he be. For when reason, high or low, is departed,\nPeople may claim that a man is more like a beast than a man.\nTherefore, let princes who have been defective\nFollow reason to amend their lives,\nAnd to conserve and keep their chastity,\nBoth of virgins and wives honest,\nAnd to punish all those who labor to damage\nThe honorable reputation of women,\nFor when a lecher, by force or deceit,\nDefiles the cleanness of virgins,\nAssaults widows, and oppresses wives in steadfastness,\nWho can then redress their slanderous harm?\nWhen their good name is hurt by such report,\nLost fame cannot regain its resort.\nA thief may rob a man of his riches,\nAnd by some restore them,\nAnd some man may disinherit and oppress\nA poor man from his possession,\nAnd afterwards make satisfaction,\nBut no man can restore in any degree\nA maiden robbed of her virginity,\nA man may also bring down a castle,\nAnd rebuild it more freshly to the sight. Exile a man from a region and recall him if he is wrong or right, but no one has the power or might to restore a virgin's chastity once its wall is broken. Men can put someone out of service and remove officers from their place. At some point when fortune decides to divide, they may again be restored to grace. However, there is neither set time nor space for this, nor is it ever recorded or seen in stories that maidenhood lost was recovered. For this reason, men should have a conscience, regret deeply, and feel remorse in their great offense for seizing that which they cannot restore. It is said and has been said for a long time that the Emerald Green of unquestioned chastity, once stolen away, cannot be recovered. It is difficult to seize a treasure which is not naturally recoverable. Lordship cannot be restored by a king or emperor. A thing which is not reformable cannot be reformed by a lordship. Rust of defame which is not inseparable, and maidenhood lost, new or old, cannot be regained by any living man. Romans endured tyrants in their tyranny, inflicting great violence upon the people through robberies. Regarding this matter, the story provides witness to the deeds of King Tarquinius. Previously recounted in writing with full expression, the hateful death of Apius is detailed for his transgression against Virgilia. The judgments were recounted, and both were removed from office. The city was not previously desolate due to the riotous behavior of the Sychians. A certain Sychian began to carry out his vile lechery, an act that caused great debate. Young Dinah, as books specify, walked recklessly up and down the town to see the maidens of the royal city. However, when Sychian saw Dinah walking alone in the city, he attempted to force her virginity since she had no means to escape. The great offense and transgression of the city led to its destruction. Dinah's father Jacob and her entire family. Again, this city began inwardly to despise\nWhen the fury of Mars was most to be feared\nTo avenge their sister and destroy it finally,\nThey did their best to assemble their worthy brethren two,\nFulion and Leuv, to avenge their sister and bring it to an end,\nSo mortally they began to fight with them,\nWith their sharp and keen swords ground.\nOf male children they left none alive,\nThey were so vengeful in their furious lenity,\nThe Sychantes could not sustain\nA second time against them to make a stand,\nSo importunate was their violence,\nFor where God wills to punish a man in right,\nBy the mortal sword, all resistance is futile,\nWhen grace fails, force prevails and might,\nWeakening the magnificence of princes,\nChanging their power into impotence,\nReversing the kings their stately regality,\nAn example in Sichen for his false conduct,\nIt was a hard, dreadful punishment,\nThat one prince's transgression in lechery\nCaused before God that an entire region\nWas destroyed without remedy,\nThis story told for the purpose of exemplifying,\nWhen noble princes submit to women. Grace and all favor one and all, from them flies\nRegarding this matter, what more should I write?\nIn Genesis, the residue you may read\nThe death of Sichen and of King Emor\nAnd how their kingdom was truly destroyed\nOf the Sychanytes, learn the final deed\nOf lechery and his false pleasure\nWhich many a realm has brought unto misery\nWhat else should I recount again or write\nThe false accusations of Paris and Helene\nTheir woeful fall Guido did recount\nPoets also did their best to declare\nHow only by these two\nThe worthy blood for short conclusion\nOf Troy and Greece came to destruction\nBut often it falls that much abundance\nOf worldly goods with great case and riches\nIn people that set all holy their pleasure\nTo follow their lusts and forward willfulness\nHas caused in lands great misfortune and distress\nWhen vicious life their corages did encompass\nDestroyed kingdoms and peoples out of number\nFor when the people through false obstinacy\nAre indurate to amend and correct. And they will not turn from their lechery, but always be read. I will direct my style to illustrate how Gabaa the town was brought to confusion. Once upon a time, this people called Gabonytes, descended from Beneamyn in their line, were always disposed to follow their delights. Their wits did naturally incline towards worldly plenteousness, and it was most due to them of willingness to pursue their lusts in lechery. In lechery was set all their pleasure, and in that vice they led most of their life. By this, they were brought to confusion and many were killed by full mortal strife.\n\nWhen the levy came by with his wife, full excellent in features and beauty, he took lodging within that great city. He was full old and she was but tender in age. Through Gabaa making their repair, the citizens, in importunate rage, showed the fury of their great outrage. So long that night her beauty did assail them till life and breath atonements failed. The slander and defamation were rampant in the story, which is a shameful thing to recount. It is a disgraceful abuse to hear of such a foul deed. A lewd knight, with pitiful face and tears, took his young wife before the gate and deprived her of her life. He lifted her up and placed her on his ass, making this crime known on every side. Though in such a case he might have done no less, he took a sharp sword and no longer hesitated. On twelve witnesses he began to divide her. To each tribe of Jacob, he sent a certain portion to seek their judgment. This thing was hateful and terrible to them, and in their sight, full of abhorrence. In all haste, they were likely and able to conclude their vengeance. They gathered a great multitude at Gabynates to carry out their plan. When they first met, it stood thus: The twelve tribes were put to flight twice. A great quantity of blood was shed among them in that mortal fight. For sixty thousand who rightly counted, were slain there, the story will not lie.\nTo avenge the slander of false accusations,\nLook here the reward of the proud fires,\nIn lecherous folk who will not be restrained,\nWho burned so hot through bestial desires,\nIn Gabaa, the mighty strong city,\nWhich was destroyed for its iniquity,\nAnd almost brought Benjamin the line\nThrough his offense to eternal ruin,\nAlso for his fiery drunken lechery,\nOlophernes lost his head by Judith,\nAnd all his host and all his knights\nFled from the field and fled in fear,\nAnd he lay bathed in his blood, all red.\nThrough these vices, if it is well sought,\nMany a prince has been brought to nothing.\nThese said stories are enough to suffice,\nIf men would consider and take heed,\nThe great vengeances in many various ways\nWhich God has taken for this sin in deed,\nAs they may see and read in their books.\nWarning after warning put before them,\nHow they themselves shall save from mischief.\nThis tragedy gives us a great warning. By clear examples of many fold reasons,\nHow many a prince, due to their misleading,\nAnd many a royal mighty town,\nMany a city and many a region,\nHave been ever since notable and famous,\nFor the sins of princes who were lecherous.\nThe chosen of God, King David the worthy,\nProphet of prophets, most sovereign of renown,\nIn Bathsheba for a sudden looking,\nTo sleep, he was caught in the act.\nFor this he suffered great punishment,\nChastised by God he and all his house,\nFor this reason only that he was lecherous,\nGreat repentance he had and great sorrow,\nAnd made psalms of great contrition,\nWith woeful tears and manyfold weeping,\nTo make amends for his transgression.\n\nFor to shun the flattery odious,\nAnd the false fraud of women lecherous.\n\nSo renowned was King Solomon,\nYet women made him, through false flattery,\nTo offer oblations to foreign gods,\nWhich clipped his honor and brought his fame down,\nThat was in whilom most virtuous,\nUntil he, through women, filled to be lecherous.\nIs it not also remembered by writing? Of Israel, the chief champion among God's people was the famous, mighty strong Samson. He rent the lion, but Delilah, with Teresh's plentiful grace, made him lecherous. Sichem was also slain for his ravishing, and his father Emor met his end. He lost his riches in this descent, and his kingdom was brought to destruction.\n\nBehold the end of princes vicious,\nWho dispose themselves to be lecherous.\nIt is on earth one of the most perilous things\nFor a prince to be in such a condition.\nBy false desires of fleshly motion,\nHe puts himself under subjection,\nAnd his reason's treasure most precious\nIs subjected to the unleashing lusts,\nHateful and lecherous.\n\nThis is the sentence plainly in meaning.\nWhere women hold dominion,\nThey hold the reins, their hooks out of tasting,\nCarnal desire has jurisdiction,\nTo enter reason by false intrusion,\nWar is waged against virtue most contagious,\nTo be conquered by lust's lecherous.\nIt takes from men their clarity of sight. Causes great sickness and corruption, and to all virtue it is the greatest hindrance. Makes men seem old as by inspection, appalls their mind and disposition. Shortens their days, things dreadful and pitiful, when they dispose themselves to be lecherous. Noble princes, in your imagining, conceive of women the false deception. Specifically of those who love only for winning and labor endlessly for your possession. Whose flattering words are false collusion. Like Syrens with melodious voices, enjoy your eryths to make you lecherous. After the death of,\n\nNext comes his son, called Cambyses. Heir by succession, full victorious. Whom Bocchus put in power beforehand and began his complaint. This is doubtless that they of Egypt, in many uncouth ways, sacrificed to various gods. First, to Apis, they sacrificed. Called Serapis their greatest god of all. Reigning in Egypt most mightily, and god of gods' folly did they call him. And of his nobility, this is how it befalls:\n\nSlain by his brother, which is a great wonder. Severed on pieces and full far cast apart. And they of Egypt made an ordinance by decree in their old statute, a god to whom they should call and perform their observances within his temples, as if they were holding a feast. Of this, Cambyses, as I previously told you, took control of all the temples in that region. He seized the temple of Jupiter by force to plunder it. This was Ammon, without exception. His knights were sent to bring it to ruin, but they were all defeated and put down suddenly. While Cambyses was reigning in Asia, he had this dream as he lay sleeping. He dreamed that his brother, whom he called Mercurius, would succeed him. In his heart, he was so envious of this that he resolved out of malice and hatred to make his sides bleed, and for this purpose he took a magician into his counsel. He was held to be a great philosopher. Colluthus, cunning and sly, was approached by Cambyses, and he was offered a vast amount of gold and treasure to consent to this heinous act. And he would cruelly plan and carry out the murder of Mergus and divide the spoils. While the chamberlains arranged this, Mergus, his own brother, was to be slain. God from above cast his eyes upon him to punish in cruel manner. He grew mad and seized a sharp sword, striking his thigh between the bones. He died suddenly from the pain. God took vengeance upon him for two reasons, as my author Bochas expresses. The first was his presumptuous and false dissembling, plundering the gods of their great riches. The second was his unforgivable cruelty and consent to the contagious case when Mergus, his brother, was murdered. The death of whom was the chief cause of great war and strife throughout the region of mighty Perce. There was no one of high or low estate by right of title to be king and govern, due to Mergus's unfortunate chance. The magician called comets, as you have heard expressed, to bring about Mergus's death. And made him king, the story bears witness,\nBecause he resembled Mergus in likeness and stature.\nTo crown him king therefore he did decree,\nThe death of Mergus was not publicly known\nNor openly published in that region.\nHis body was buried and cast in the earth low,\nFrom whom the murder and fraudulent treason,\nThe pitiful slaughter wrought by collusion,\nAnd all the manner of it was discovered,\nSo openly it could not be denied.\nAnd in what way the noise began to spread,\nConcerning this odious murder to hear,\nWhen Orphestes was occupied in deed,\nThe crown of Perce the story teaches us,\nThere was a prince, notable and true,\nCalled Hostanes, then he applied his wit,\nTo spy this murder, while Orphestes, under a false pretense,\nReceived as king in Perce's stead.\nThe said prince did his diligence,\nBy inquisition to gain knowledge,\nBy what ingenious or cunning thing,\nThe said Orphestes caught the occasion,\nTo seize the crown in Mergus' stead. On this matter, he had a conjecture\nThat his title was neither whole nor clear.\nThe truth to try, he did his best to cure,\nAnd to search out the true manner.\nHe sought so far that he came right near,\nAnd in this case let for no sloth,\nUntil he had found out the truth.\nThe case was this plainly to termine.\nHe had a daughter full fair of her visage,\nWhich of the king was the chief concubine,\nBy whom he thought to catch advantage,\nAnd to her he sent his message secretly,\nTo inquire how it stood,\nWhere the king was come of Cirus blood,\nAnd to take heed, while he slept,\nTo do her best pain,\nWith her hands, to feel his head,\nAnd to grope after both his ears,\nAnd if it filled, there was more to see,\nOn his head, that she found no ears,\nTo tell her father the truth as she was bound.\nThis mighty prince Hostanes knew well,\nJust as it is recorded by scripture,\nConcerning this case, how it stood every detail,\nHow King Cambyses, by sudden adventure,\nBy his life, forefelt his future. Made of Oropastes the story says not a word about any two ears being cut away and certified. But he was eager to have full knowledge. His daughter, when she saw it on a night lying by the king, felt and took note that he had no ears upon his head. She immediately told her father of this secret, and he spared no fear or dread in revealing it. It was plainly discernible, and he first took care of his own healing. He summoned all the princes of Perce to counsel and discuss this matter. When they had assembled, he told them all the chance that had befallen Mergus, who had been murdered.\n\nTo set an ordinance and redress the wrongs done before, there were seven princes of Perce. Of one accord in their intention and in a full secret communication, they sought to remove Oropastus from his royal power, which had all of Perce under its governance. By a full false pretense of heritage,\nFor he was like to Mercury in appearance,\nThese seven princes, whom I previously mentioned,\nAll of one heart and bound by their oath,\nPrudent and manly, and of years old,\nHad sought a time to confront Oropastes,\nAnd with their swords sharpened and ground,\nThey hid under cover in their apparel,\nIntending to assault Oropastes,\nAnd in the palaces whomsoever they met,\nOr against them made resistance,\nAll in accord, they fearfully set upon him,\nBut the magician who was present\nCame again\nAnd at the princes' command, I have slain two,\nBut finally, the other princes five,\nWhen they saw their two fallen,\nIn all the palaces they left none alive,\nAnd King Oropastes, quaking in his fear,\nUnworthily or unwarily as he took heed,\nWas slain there, rewarded for all his might,\nOf pretenders who reign and have no right,\nIf thou wilt receive me and accept me into thy presence,\nI must thereafter be governed by thee,\nTo tell my tale plainly in sentence. So that you give me friendly audience,\nAnd if I am not received in such wise,\nI must divide my tale more strongly,\nThis noble prince, Corolian,\nWhen he heard his mother thus complain,\nFull like a lord and a knightly man,\nHe embraced her in his army's twain,\nIn loving wise, there is no more to say,\nSave like a son, born of due and right,\nTo her he said, full like a gentle knight,\nMadam, said he, be it to your pleasure,\nTo hear my conceit in this matter,\nWith faithful heart and humble attendance,\nI receive you as for my dear mother,\nBut if you please, be benignly to hear\nThe ingratitude done in most cruel way,\nTo me, Romans, I purpose to chastise,\nA son, said she, touching their offense,\nDone to your nobility and their great outrage,\nThey shall by men pay for their transgression,\nAnd think thou art born of their lineage,\nAnd suffer that mercy thy rigor may assuage,\nAnd think of nature thou mayst not well withstand,\nThing for the which thy mother now prays,\nThou shalt not close thine entrails of pity. To the requestys of me and of thy wife\nNor gynne a werre ageyne thy cuntre\nTo stroye thy lyne by newe mortall strife\nThy children and me to make vs lose oure life\nWeye in balaunce to romayns thyn hatred\nAgeyns the loue of me and of thy kynrede\nSende home ageyne thy straunge soudiours\nWhich been so redy the romayns blode to shede\nLette stonde in pees oure walles and oure toures\nSuffre thy grace thy rancoure to excede\nSo that thy pyte may put awaye all drede\nAnd condescende to receyue for hostage\nMe to be pledge for their greate outrage\nBeholde the wombe in whiche that thou were borne\nAnd se \nBy which thou were fostred here toforne\nIf there were lacke thou woldist crye and pleyne\nRemembre theron and at me nat disdeyne\nBut vnto mercy receyue this cyte\nAt the request here of thy wyfe and me\nWhilom my mylke thy cherisshinge was and fode\nTo s\nThere sote dropys full holsom were and gode\nThy tendre youth for to preserue and kepe\nAnd lyke a modere to bringe the a slepe\nI woke full oft to the I was so kinde Wherefore, my son, on my request, have mercy\nIf you wish to punish this city now,\nFor their wickedness, exact retribution,\nI will consent to bear the guilt for them,\nBut let your magnanimity allow,\nOf knighthood, that mercy may prevail,\nLet your right be upheld or proceed to judgment,\nAllow Romans to live in peace,\nGrant them pardon against their great outrage,\nLet a drop of pity enter your heart,\nAnd remember that you are of their lineage,\nLook upon them with a merciful face,\nWhich offers themselves as they shall fulfill,\nTheir lives, their deaths, all holy at your will,\nRemember how the lion,\nSets aside his rage and his madness,\nTo those who humbly fall before him,\nHis royal nature will do them no harm,\nTame the knightly nobles,\nWith a rigorous sword you shall no longer threaten,\nThose who yield to your grace,\nAnd when this prince, this Corolanus,\nHeard all that his mother wished to say,\nHe went to her with all the haste he could. Besprent with tears that on his cheeks reigned,\nAnd held her enclosed in his arms twain,\nAnd said, \"Mother, there may be no hindrance\nMy whole heart to grant your request, your petition.\nThe siege he made to avoid, and repair home,\nTo their country,\nAnd with his mother and wife he was that day\nWith great gladness and solemnity received,\nInto that city,\nJust as fortune him never would have failed,\nBut she soon after had him assailed,\nThe Gothic Romans stormy and unstable,\nWhich never in one style could abide,\nAgainst this prince most knightly and notable,\nThey began to conspire anew,\nAnd baptized him at Tuscan there beside,\nWhere he was slain within a little space,\nFor he the Romans before had taken to grace,\nAmong others who put themselves in peril,\nTo bewail their grievous heaviness,\nCame of Athenian Duke Melciades,\nWho through his manhood and famous high prowess,\nAnd through his knightly renowned nobleness,\nLike authors, his triumphs list coming,\nFought many a battle his city to defend. And of victories, as compiled for the common profit of that notable town,\nFought with a tyrant who had been exiled beforehand,\nCame to King Darius with a suggestion,\nVpon Athenians, in all the haste he could,\nSix hundred thousand were the number,\nAccounted as armed in plate and mail,\nEach one assembled proudly to assail Melcianides,\nBut he took a knightly position,\nWith ten thousand he met him in the field,\nFor he was both right manly and right wise,\nAnd from his hands produced a right good knight,\nSet upon them with such prudent ways,\nThat they, for all their great might,\nWere put to flight four times by this duke,\nIf I shall not feign,\nAnd by the nobles and other knights of two,\nThemistocles I called was the leader,\nWho, according to authors, was in a field,\nProvided on his horse,\nThe manly knight alive at that time,\nWho so proudly did strive against them,\nAnd finally they abandoned the field,\nCynegirus, a knight also of that town. The same day, through his chivalry,\nWith a bloody sword as he went up and down,\nWithout number in his malice,\nSlough [per]ciens' books specify\nThat for the time that they no longer refute it,\nSave to their ships for fear of death the ruin,\nAnd there he wrought a strange great marvel,\nAs Bochas writes, affirming in certainty,\nThe greatest ship that bore the largest sail,\nWith his right hand, he began to restrain it,\nLike as if it had been fastened with a chain,\nMaugre [Perciens], which caused them great grief,\nThey could not make it move by any craft,\nBut when they knew not otherwise how to escape,\nFreely from his danger,\nUntil they could wrench his right hand from him,\nBut with his left hand, he approached near,\nAnd held it still, an uncouth thing to hear,\nThat he had the power to let go such a ship,\nBut then, alas, his left hand touched them,\nYet, despite them, when he saw their malice,\nAll would have been lost if he had lost each hand,\nThe ship he held still with his teeth,\nSo they could not depart from the land. Like how their vessel had fallen upon sand,\nMy author then recounts that two hundred thousand were slain of them of Per.\nAnd when this singular mighty champion, Cynegirus, most uncouth in courage,\nHad done this marvel, as is mentioned,\nHe fell into an agonizing rage,\nLike a beast, furious and savage,\nHe ran about in despair,\nIn Bochas' book, no more of him I find,\nBut in this process, after I beheld,\nHow fortune can betray her friends,\nFor Melciades, leader of that field,\nAnd governor of all that great battle,\nCausing victory, as is recounted,\nYet his people, out of malice and anger,\nAgainst his nobles falsely conspired,\nThey of Athens set him in prison,\nAnd bound him in chains most cruelly.\nUnkindly they gave him this reward,\nFor all the knighthood they found in him.\nYet he had suffered many mortal wounds,\nIn their dispute and for their freedoms,\nTo save their lives, their town, and their countries.\nThis was the end of Duke Melciades,\nThrough the constraint of his strong bonds. They exiled the knight Themystodes\nOut of their town to live in strange lands\nThat was so worthy proved of his hands\nTo show the change and mutability\nFound in fortune and every commune\nThe stormy trust of every commune\nTheir gery courages and troubled constance\nIn this tragedy men may behold and see\nNow up now down as fortune cast her chance\nFor they of custom have joy and most pleasure\nIn their desires unsteadfast and untrue\nTo see each day a change of princes new\nCorolan of Rome, a chief site,\nWas there protector through his mighty power\nVanquished their enemies, set them in surety\nBrought in rebels to their obedience\nBut they again, of wilful variance,\nBanished him twice and\nSave for to see a change of princes new\nThe knightly nobles, the magnanimity,\nThe peace, the prudent government,\nOf Melciades, duke of the country,\nWhere Athens is chief town in substance,\nWhen he their common gain most advanced,\nThe more unkindly in honor they grew. Most of them were eager to change him for a new Themistocles,\nholding the sovereignty of knights all that bear spear or lance\nDuring his time, I take no more upon me\nFor comparisons often cause great pain\nSix hundred thousand he put to utterance\nTo Athens, never found unfaithfulness\nYet they conspired his exile for a new\nWhat thing may here flourish in felicity\nOr stand stable by long continuance\nIn high estates or in low degree\nNow flow now ebb now joy now mischance\nAfter fortune holds the balance\nAnd especially false feigning and untrue\nCommons desire a change of princes new\nNoble princes in your prosperity\nOn sudden changes set your remembrance\nFreshness of flowers of branches the beauty\nHave always a trembling attendance\nIn trust of commons is no assurance\nAs winter and summer are diverse in their hue\nSo they are diverse in the change of princes new\nAnd before Bochas full pitifully weeping\nTo declare his deadly heaviness\nCame Xerxes next of Perseus, king. And he began to lament and express his distress, which the story bears witness to in three respects. And as the chronicle clearly relates, he excelled all other princes on earth in three ways: high estate, riches, and worldly abundance. None were greater than he in these respects. At that time, there was no one of such great dignity. He had Perce under his obedience. No other prince is reported to have had such an extensive retinue. For five years he had his household. He raised a force of seven hundred thousand people. He subdued false pride against his great power. No earthly power could oppose him. Some authors do not praise him for this reason, because they say he relied on numbers rather than on valor. Manly princes hold this opinion: In numbers, victory does not stand. The prowess of every champion, which is engraved in memory, does not depend on the number of men. Marcial triumphs do not show God's favor in numbers rather than in few. This said Xerxes, by record of authors,\n Had also in chronicles as I read,\n Three hundred thousand strange soldiers\n Without other than Persians and Medes\n Which gained the earth to cure and spread,\n Dried rivers they reached\n This was the chief concept of his fantasies,\n To have all earth under subjection,\n Thought his power reached above the skies,\n Of Surqu's realm.\n For as he deemed in his opinion,\n How in his power he plainly could take away\n The heavens from God of heaven,\n But that Lord who can the meek enhance,\n And from their seats the proud put down,\n And namely them that have no remembrance,\n To advise of wisdom and of reason,\n To know the Lord most mighty of renown,\n The Lord of lords which plainly to compile,\n Will suffer tyrants to reign but a while,\n And one the marvel that ever I read,\n G\n For to show a special singularity,\n Out of Asia over the great sea,\n As says my author whom I dare assert,\n Into Europe made a mighty bridge.\n Some men perhaps will thereat disdain,\n Yet crafty. Which, by nature, seems an impossible thing to me. I find it hard to believe that which notable clerks in their days related, these new men who have seen little, neither expert in craft nor in nature. They hold such things in contempt, though it is remembered in scripture. Every marvel and every adventure is strange to him as I recount, who lacks the cause whence it began. This Xerxes also had possession, by the title of his father Darius, of all Egypt, as is mentioned. But the Greeks were contrary to him. Therefore, he stayed no longer but mightily waged war against Lacedaemonians, who would not obey him. But one who was called Demaratus, who before had been king of that country, was exiled. The story tells us that he lived in Xerxes' household, loving that land despite his exile. He warned them to save themselves from Xerxes' power and all his ordinance. He wrote them letters grave in a table, declaring all the possessions of Xerxes, without doubt, of all his stuff and people, incomprehensible, and his number and great route. The table, which was carefully concealed, was planned out in wax, so that there was no letter seen from his son. Thus was Xerxes' first intention first discovered to the Greeks and all his false workings. But in one thing they were assured, by expert knowledge, of trust they had: in Leonidas, their noble, famous king. Among the Greeks, for prowess and sight, he was held in those days as the best knight, the lodestar of chivalry. The sum of knighthood shone so brightly. The bearer up both in peace and war, and the strongest pillar, his party to maintain. The Greeks' right hand, their nobility to sustain. Charbon. And surest captain, a field to rule and guide. And as my author remembers in his book, he was not reckless, but in all haste took four thousand men to clear the ways and coming of Xerxes. And on a hill called Thermophiles,\nWhere Persians began their voyage,\nArtabanus knightly cast to stop their passage,\nThe murder of Xerxes remained unknown,\nNor was it known how Artabanus had orchestrated the treason,\nUntil later, within a little throw,\nHe had newly forged false, odious traps,\nAnd told Artaxerxes as he began to row,\nHow Darius cast to occupy the crown,\nAnd how the death of Xerxes had been planned,\nOnly by Darius and by no other,\nTherefore, Artaxerxes provided at once,\nThe slaughter of Darius and so, in turn,\nThis young brother, in his innocence,\nWas falsely slain and did no offense,\n\u00b6Who wrote this treason's account?\nTwo brothers plotted to make a division,\nThe younger brother slain and no wrong done,\nMost ready way to the destruction,\nOf Artaxerxes; for in conclusion,\nWhen the brothers' murderers were dead,\nArtabanus thought to succeed,\nBut Artaxerxes, by plain instruction,\nOf one called Baccarus. By Toknes knew the court's false treason\nOf this forsaid Artabanus,\nAnd how he, through outrageous means,\nHad Xerxes slain, as you have heard before,\nAnd daily appeared whereby that he was lorn,\nBut this uncouth, strange treason was wrought,\nWhen Artaxerxes had knowledge,\nBy great advisory ways he had sought\nTo bring Artabanus to reckoning,\nBut specifically he dreaded one thing,\nHe was weak to bring this thing about,\nOf his seven sons he had such doubt,\nBut to accomplish fully his intent,\nHe made this secret order:\nTo all the worthy he had sent his letters,\nDwelling in Perse under his obedience,\nWithout excuse or longer attendance,\nArmed each one and especially,\nTo come in haste to his royal court,\nThe reason for their coming was not known to him,\nThe king's purpose was held in secrecy\nAnd kept so close both from high and low,\nThat to his meaning no man was privy,\nExcept the king said he would see\nWhat number of men if it came to need,\nIn his difference he might gather and lead. And among other men, Artaban, to the court and list not fail,\nA man who was cruel and courageous, full of deceit in all his rule,\nAt that time armed in a melee,\nHe with him none other armor bore, save on his back an haberjon he had,\nThan Artaxares, being in his power,\nHe attacked with false affection,\nFor my melee lacked in length,\nI would exchange my haberjon,\nThe other having no evil suspicion,\nUnyielding himself would no longer abide,\nBoth sword and dagger they cast far aside,\nAnd while he threw off his haberjon,\nAnd with the melee was stopped, his sight,\nHe being naked for a hasty conclusion,\nThe king drew out a sharp and bright sword,\nAnd through his heart he ran it straight,\nAnd after that, out of indignation,\nHe took his seven sons and cast them in prison,\nOf their end what more should I relate,\nOr of their death make a progression,\nGod may his vengeance a while respite,\nBut murder will out and all such treason.\nAnd for Artaban had a condition. Falsely you have before said,\nWith unwarranted murder he performed again,\nThus ever murder requires for its wages,\nSlander, importable and odious to hear,\nA word most foul in all languages,\nThe sound horrible by report to appear,\nA cloak during whose darkness may not clear,\nFor this word, murder, most ugly and unfair,\nBy rehearsing infects all the air,\nAfter the death and fatal cause,\nAnd pitiful murder of Artabanus,\nNext in order appeared Bochas,\nA mighty duke called Palantus,\nSon of a knight named Arathus,\nWho was exiled though he meant no treason,\nOut of his city that was called Tarantine,\nUpon his exile he sore began to complain,\nBeseeching Bochas to give him a space,\nWithin his book to write his grievous pain,\nAlthough he whilom stood in grace,\nBy the glad aspects of Fortune's face,\nFor she raised him by her favor and might,\nTo a duke's estate from a poor knight,\n\nBut\n\nHow he was made duke and governor,\nWhen Spartans began mortally to wage war,\nAgainst Mycenae, as my author says,\nWith great cost. And cause was this: the people named Spartenoys, with mighty hand,\nRoused by force all maidens of that land,\nThis people, now called Spartans,\nAs the story clearly shows,\nWere called up\nIn armies, proudly manly and right wise,\nAnd while they did a solemn sacrifice,\nTo their gods the people of Messenia\nRoused their maidens, or they could see,\nFor this wrong they sought vengeance,\nThe Spartans felt indignation,\nAnd with one assent and whole power,\nThey laid siege around the town,\nWith one will and one affection,\nThey made a vow the siege when they began,\nNever to depart till the town was won,\nBefore the town fully ten years they lay,\nAnd from the siege, as they had sworn,\nThey neither departed night nor day,\nBut still abode and not a single one went.\nTherefore, their wives being at home were angry,\nTo their husbands they sent a messenger,\nUnder these words declaring their intent:\n\"It is not reasonable,\" they said,\n\"For us to live disconsolate,\nWithout comfort or consolation.\" Ferre from their husbands to stand desolate,\nMischief considered that fall in each estate,\nBy long absence which each man should fear,\nThrough various sicknesses that fall in womanhood,\nThe tide does not wait for any manner of man,\nNor does it halt its course for any creature,\nAnd it is heard that things to withstand that come of nature,\nHarm done by kind is forward to recover,\nAnd there is found little security,\nWhere nature enforces brotherliness,\nThis little sound ought to be enough to declare damage,\nBy long absence, people who are wise,\nSometimes departed against men may not call,\nThat seldom is seen in love does appall,\nAnd nothing makes wives err more,\nThan the separation of people who are at war,\nThis was the effect plainly in substance,\nSent to their husbands who lay at the siege,\nComplaining they had had no pleasure,\nA space of ten years as in love's play,\nBut desolate in sorrow and great affray,\nTheir life they led affirming in sentence. The cause of their constraint was their long absence. When the letters reached the siege before the city in all their mortal struggles, they were astonished and began to grow sad and nearly despairing of their lives. They considered the complaints of their wives until their captain sought a remedy. His counsel was as follows: Old knights who had sworn to accomplish the siege should keep their promises and therefore suffer no regret. But young knights who had come newly should be free to choose whether they wished to stay or leave. Accordingly, their captain recalled the advice of great prudence, advising the old knights to govern the siege and the young knights, the freshest and most vigorous, to return home. They made among themselves a very strange agreement. At their coming home without distinction, they agreed to change their wives for pleasure and took the first one who came to their presence. This was their accord in sentence. They were most ready to their open opinion for engendering and procreation. Among them there was no quarrel, strife, nor variance in this matter. Every man misused another's wife to their pleasure. And thus, the children engendered through this ordinance were called Parthenoys. In their country, they were named after the Greeks, for those who wish to consider and see, is more plainly to say, than those children who are engendered. In an outry, therefore, in that country, Parthenoys were named. Born of women who were defamed, the false occasion of this outry caused great mischief and damage. No man could claim his party by succession when he came of age, by title of right he claimed his heritage. For where a line falsely proceeds. It is difficult to know by right who shall succeed\nThe disturbance of false succession\nAnd titles claimed with great might\nWhere authenticity has dominion\nAnd is supported by will, not right\nAnd truth has lost its clear light\nThough their parties mighty and strong\nGod will not suffer them to endure long\nParthenoyse pondering all these things\nHow false assurance was in their signing\nThe lineage of kings was first troubled\nFor no man knew of high or low parage\nHis own father by likeness of visage\nNor father none by his great error\nCould give title to his successor\nWhereupon followed a great mischance\nHateful to hear through the country\nEach man troubled in his countenance\nWho should claim by any liberty\nTo enter his land or to stand free\nSuch doubt they had each man for his party\nSo important was their authenticity\nThis great mischief, who will take heed\nBy long process they came to know and see\nHow they were able, as by likelihood For their outrages, they fell into poverty and gave their assent to serve under a captain with a strong and mighty hand, intending to win some other land. And as I have heard, they pursued Duke Palantus, whom I mentioned as governing the passage. At their departure, beginning their journey, the text relates that they were so confused in spirit and appearance, for none of that great company could choose his father without doubt. They held themselves very ashamed and, for shame, left that land. Like dishonored and disgraced people, they went through the country to which they had assented. They came to a city called Tarent, which stands in Puglia, a mighty strong country. Duke Palantus came with his men, and there he put the citizens out of the city and took Tarent full like a manly knight. He remained in long prosperity as governor and duke of that country, until his people, by false collusion, sought out occasion to deprive him. They exiled him when he was falling in age. Lo, what it is in common to assure, stormy of heart uncertain of their courage, That seldom or never their friendship endures. Men may today recover their favor, And tomorrow let it be set at a premium. They rather hinder when men stand at mischief. I cannot remember more of Palantes. Duke and leader of Parthenoys. But I will tell how Ceson Quintus came before Bochas with a full pitiful voice. His tale began how Gracious, prince of Equus, Both Atontius began their song most dolefully to lament on fortune. This mighty prince Ceson Quintus Complained that the Romans were contrary, And cruelly worked to his distraction. And not with standing, he was a dictator. They did their best to confound him, Causing his exile, as I read. They said he was a sloth and negligent. Him to defend concerning an appeal, They brought against him of false intent. Yet Cinna Met out of the land draft of three archers. \u00b6Yet his enemies would not be content. Died. As in his story, a little offense should have so great vengeance. Grace, Prince of Equois, my author says, was notable and glorious in his time, a great duke renowned for fame. But how the people of Equois first took their name is declared here in certainty. According to John Bochas, there is a nation which was first called Hunois, then Anathois, and lastly Equois. They took the name of the horse most swiftly, and as it is recorded in sentence, by their manhood and famous hardiness. Against Alexander, they made a strong distinction on horseback through their great swiftness. Besides the hill, plainly to express, which in chronicles is called Cancasus, this people of Equois were victorious to their nobility. Nothing in earth was more expedient in their conquest of Ethiopia and India. As horses swiftly serving their intent,\nThey conquered all the Orient.\nSuch great prowess was in their passage,\nEquois brought all Egypt to servitude.\nWherever Equois dwelt,\nThey gained great good to their possession.\nGrecus was their governor and guide,\nWho, by his stirring and false suggestion,\nAgainst the Romans filled great rebellion.\nBut to withstand him, they sent out at once,\nCincinnatus proved a full good knight,\nHe was well trusted and known in the town,\nAnd for his prudence chosen as dictator,\nHis livelihood small and his possession,\nAlthough he was a worthy warrior,\nWho had vanquished by his knightly labor,\nThe said Grecus, for all his worthy power,\nAnd home to Rome brought him prisoner.\nCincinnatus in his chariot was set,\nCalled Quinctius for this great victory,\nAnd most solemnly with senators met,\nWho gave to him for increasing his glory,\nLaud of triumph to put in memory,\nAnd Grecus, after for his rebellion,\nWith chains bound, cast in a dark prison. And he died in great deceit after his first famous and notable conquests, a warning to us and a great disgrace. Fortune is always false and unstable, ever double-faced and deceptive. The fall of Crassus illustrates this well, for he once sat so high upon his wheel, yet Bochares told of Apius's deceit and his numerous outrages and excesses, which are hateful and reproachable. To further rebuke and stain his name, the great offenses and oppressions of this Apius drove him to grow increasingly covetous. Through his avarice, the people trembled. As you may see in the second book, my author clearly describes his fraud in the domain and his lechery. Moreover, this tyrant is recorded as having been the chief judge with other officers, called the Decemvirs. Through his pride, he had standards and banners born in a manner contrary to the customs of those who were his peers. In other words, he displayed high presumption, unlike what was used before in Rome. These judges had a custom and manner\nLike their estates in their governance,\nEach one after to have born a banner,\nWhere they went, such was their order,\nBy twelve sergeants numbered in substance,\nBut Apius, of pride and great outrage,\nChanged that custom and usage,\nHe first ordained each should in his place,\nOf the Decemvirs, have a banner born,\nIn their walking, the people to intimidate,\nAn hundred men of armies before them,\nAnd twenty more by a statute sworn,\nWhereby the city bore great cost indeed,\nAnd all the people were put in fear and dread,\nTo see the sergeants walk in plate and mail,\nThey thought it was a marvelous working,\nJudges to go with such apparition,\nIn their proceedings as each had been a king.\nThe true punishment and the guilty to spare,\nFour times wrong for bribes and for fee,\nThe people oppressed stood in sorrow and care,\nFound no succor to help them in their need. There was no law for this reason, fear laid by\nWill was just and pleasing equity\nAnd thus by mastery was governed the city\nAnd as it is remembered by the books\nApius was lecherous by nature\nAnd took a quarrel, as you have heard the case\nAgainst a virgin, a maiden clean and pure\nAnd because he should have nothing in her care\nTouching his lust, her father in that dispute\nWith a sharp sword made her lose her life\nAnd for this tyrant by false rebellion\nCaused her death by hasty violence\nAnd for he should not master her beauty\nDying a maiden in her chaste innocence\nTherefore he was condemned in sentence\nAs is before clearly mentioned\nTo be chained and die in prison\nAlso the decemvir lost their power\nAnd never in Rome after bore any name\nNor of that sect was made any officer\nAnd among all, Apius bore the blame\nWhose crime rebounded to his eternal shame\nAs you have heard, who can discern this?\nAnd then tribunes were chosen to govern\nAnd in the books it is found thus\nThe said judges in error did fine. While Apius lay in prison bound,\nExiled were all the other nine.\nThe god, the treasure of them and their line,\nAchetyd sought for a common profit and increase of the town.\nThis little tragedy does shortly tell,\nWhat mischief follows for the great unright,\nUsurped by Judges in many various ways.\nFor when favor blinds, it darkens sight,\nAnd innocence is brought down with might,\nPower cannot proceed in its quarrel,\nBecause truth is oppressed with bribes.\nA judge should, in equity, despise,\nTo take gifts from any manner of person,\nAnd be ready to chastise,\nFrom all gifts turn away his sight,\nHis hands close, his ears stop right,\nAnd be always wary, for friendship, hate, or fear,\nLest truth be oppressed with bribes.\nThe noble doctrine and virtuous enterprise,\nOf philosophers who had such great insight,\nWas this to judges who were prudent and wise,\nFor friend or foe, their domains are so bright,\nOf righteousness that the sun never eclipses,\nMen for their falseness.\nReport: right was put aside for bribes. Noble princes supporters of Justice,\nCalled the stars of law to give the people light,\nOn Apius let judges not practice,\nThat troublous lamp be clear both day and night.\nYour office is,\nHoliness of law does enlighten,\nSustains truth, supports Innocence,\nBows down rogues, punishes robbers for their great offense,\nSlows down sluggish traitors, and checks feigned beggars. Constrained them to labor and founded laws by antiquity\nCaused in lands no error was suffered\nAnd made of princes the royal majesty\nShone in worship through diligent labor\nWrested courage from many conquerors\nSo their triumphs no further should be attained\nThan the law of God and nature decreed\nWill was that time under subject to righteousness\nConveyed in truth\nSensuality was a servant to reason\nAnd forward lust was kept well in check\nSentence of statutes was not disobeyed\nThe rich did right through every land\nThe poor\nLordship at that time avoided maintenance\nThe holy church lived in persistence\nKnights\nAnd false extortion had no interest\nMerchants winning came all of righteousness\nArtificers the workday were not idle\nAnd the busyness of labor held the bridge\nWomen that age were not haggard\nNor their tails serpentine\nWise men of folly or clerks were not scorned\nWhich in science most freshly shone\nLaw disinherited no heirs from their line Lesingmen found no succor and flatterers were more abundant than confessors. This golden world flourished in virtue, born up by love grounded on stability. Of crafty trade no issue arose. Princes established doctrine as the foundation of nobility. Priesthood in prayer, knighthood in worthiness. Each thing stood under governance by law. Merchants were measured and justice was the balance. First Pherecydes, through diligent labor, discovered the laws that the king was of Argos. The Greeks studied him with great honor. This political prince avoided them from strife. His statutes remained in effect throughout their lives. First, the manner of Bacchus devised how to sacrifice to Jupiter. Moreover, mighty Minos ordered laws against transgressions. To fear by rigor and to quell all occasions for robbers, he made mighty strong prisons. And Dedalus, his chief artisan, was made laborious by diligent enterprise. Mercury was born by the flood of Nyde. As Latance, the king of Egypt, first compiled laws for merchants. Of weight and measure to us in merchandising,\nAnd for his wisdom and excellent skill,\nHe was called the god of merchandise,\nSolon also made the best laws,\nAs Valerius writes, he magnified himself,\nThe Athenians were greatly pleased,\nHis great wisdom they found,\nThey discovered so much policy,\nAnd ever he was ready to debate,\nAgainst tyrants he did them so hate,\nKing Lyurgus once did his cure,\nTo make laws common for the advantage,\nAnd that they should perpetually endure,\nHe made his people swear of every age,\nWhile he went out on pilgrimage,\nFrom point to point to keep them in certainty,\nUntil he came home again,\nAnd because his laws were of great substance,\nAnd profitable to every commonwealth,\nHe chose to live in exile and penance,\nNever to return again to his city,\nThat his statutes by eternity\nShould not be broken, as you have heard before,\nBy the convention to which they were sworn,\nTo common profit he had such tenderness,\nThat he forsook his kingdom and kindred. To live in exile his story bears witness, but before he died, as he lay wounded, he commanded that his bones should be cast in the sea, far from the shore, so that his statutes might stand in their strength. He shunned every occasion as something hateful that was not fair, lest his royal and mighty town should break their oath because of his repair. But concerning that, he never resorted to their daws, unless they intended to break the sentence of his laws. John Bocas here makes a digression and, by rebuking, casts taint upon those officers who were in Rome, who oppressed the poor through extortion. And again, the judges also of Italy, and especially those who sought bribes or fees, set truth aside and took no heed of it. He makes another exclamation against them, such as were contrary to virtue, and under the color and occasion of their office, they listed to be lecherous, like the condition of Apius. Finally, as it was afterwards seen, they were false in their domains and of their lives unclean. O what thou art, O Truth and Justice,\nOnce in your nobility so renowned,\nWhere now is your exercise, I ask,\nWhere do you dwell, alas, where have you gone?\nFew can tell of your practice now,\nSo far removed is now your discipline,\nYour kin exiled, your noble line,\nAdvocates who now occupy,\nYour old seats and places, so royal,\nAll to falsehood they apply themselves,\nSuch covetousness now reigns supreme,\nCauses of civil and criminal strife,\nTheir homes where truth and treason dwell,\nAll changed by new statutes,\nThere were also others called accessories,\nSitting by judges to give them counsel,\nWho may truly be called ravens,\nFor they labor not for anyone but themselves,\nA number of robbers follow in their wake,\nTo plunder the people as you have heard before,\nBare as a sheep newly shorn,\nThere is no more to be said in this matter,\nSave only this truth-telling, desolate and righteous,\nAnd righteousness dares no one to complain,\nWith wrong oppressed, weeping and desolate. Princes in high estate, listen and amend, not just heed. God will hold you accountable. Your office is in your magnificence; when a matter is against conscience, it is to be reformed for righteousness. Maintain truth and let wise counsel examine such matters or determine hastily. Keep these things in mind, thinking God will judge as you deserve. You shame your nobility if you do wrong, fearing His sword of punishment. Let your reason and conscience govern. The Lord will ask a reckoning of you, as will others before their complaints are heard.\n\nRegarding Athenian Alcibiades, as recorded in scripture, he was discreet and tried in all things. He was born of high lineage, above all others in semblance. Well-proportioned and courageous, he was loved and admired for his great beauty. A famous knight for his worthiness,\nSubtle-witted and eloquent,\nHe comprehended much under short sentences,\nHis wit inclined to many fold sciences,\nHad a great retentiveness in cupping,\nLoved clerks and granted them dispenses,\nSuch as in practice he saw most inventive,\nRejoiced in books all his life,\nKept what he read in his memory,\nAnd of wise counsel was none equal,\nAn uncle I call Pericles,\nWho stood in danger of excessive spending,\nYet in his youth, this Alcibiades,\nSeeing his uncle pensive in looking,\nCast aside wisdom to remedy that,\nAnd to assuage his heart's heaviness,\nGave him this counsel by great wisdom,\nFirst, to rehearse how the matter stood,\nAnd of his uncle's woeful high distress,\nThere was delivered to him a sum of good,\nTo repair the temple of a goddess\nCalled Minerva, but for the great excess\nOf his dispenses he stood somewhat in fear,\nTouching the account which he must yield in deed.\nAlcibiades, pondering this, To your uncle gave counsel in sentence. Uncle said, \"Let be your thinking, and for yourself shape this difference, not for account of my prudence. Beforehand provided with face and cheer unfeigned, to such distress that you are not constrained, and when peril's counsel advises, find yourself worthy of his worship. Reasonably, and by good leisure, he himself sets it aside, and by prudent and notable provision, saved his estate from every reproachable thing. So he stood concerning this matter, as for accounts, out of all danger. Alcibiades of Athens, chief captain, day by day grew to great increases. Such another was nowhere seen. They governed both in war and peace, and all the City, by assent, chose him. Of their navy in particular, they made him their admiral. For his knighthood, they sent him out after Cathenois to govern. Received the Ciracusenes for war's beginning. First, they received him with glory and great honor. But in the end, his great labor ended. Fortune, ever changing and unstable,\nWas not favorable to this duke.\nHe was accused by the town's people of Athens,\nWho had governance there,\nOf being guilty in part of treason,\nReckoned for all his great power and captainship,\nAnd deprived of all dignity\nBut for himself. Thus he provided,\nLeaving not far from that country,\nInto a city called Elyde,\nTo have freedom and liberty,\nAnd to stand safe for his life,\nFor in Athens they would have had him dead,\nTo offer up his head to their gods.\nBut when he was certain of their intent,\nHe took the right way to Lacedaemon,\nAnd by relation there he heard tell,\nHow the Cathemenses were put to a fight,\nIn a battle on a certain day,\nWhich they held against their adversity,\nGain Cathena as they fought at sea,\nBut the cause of this defeat,\nAs was told to Alcibiades,\nWas through the recklessness of three captains,\nWho in their leading were found reckless. The chief of them named Domestenes, another called the story tells us, was named Niceas. Alcibiades, having news of this, sought to avenge his wrong. He went first to the king, who in truth was called Agides, asking him to grant certain soldiers from his country to wage war against Athens. With great providence, he grew strong, having many people under his rule. He acted like a duke, strong in his defense. The people rallied to his obedience. Other princes, envious of his willfulness and high nobility, began to plot against his noble lineage. Nowhere can prowess of armies, nobles of chivalry, riches, renown, craft, or clergy dwell without some envy. From whom malice may be seen as the people know. Except for wretches, no man has freedom. This prince, remembered for his high rank, escaped none of this. But some envied his glory. In this life, no man has an advantage over him. Tongues or odious false language are the best obstacles to prevent such venom. Those who endure it temper their triacle. The clear prowess of Alcibiades outshone the nobles of other princes, raising him up to such great increases. He reached the highest throne of Fortune's hall, and such fatal grace was granted to him. In those days, there was no one in knighthood resembling him. His excellence was so clear that his renown shone through Greece, giving it as great brightness as a tube above every other stone. Yet, to clip and shadow his worthiness, Lacedaemonians made their efforts. Those who could not approach his nobility by false report sought to restrain his renown. A plot was laid to deceive him, and many schemes were searched out and sought after, with the intention of putting him at a disadvantage. However, all their efforts against him came to nothing in the end. For God provides for his magnificence. Again, such malice to save innocence,\nHe was likely to fall into great danger,\nLacedaemonians showed him contempt,\nBecause his honor and nobility shone so clear,\nIt was a deadly pain to his foe,\nAnd thus his life stood in no certainty,\nFor all this he was manly and wise,\nHe knew nothing of their purpose or malice,\nHe had almost been warned too late,\nAnd was about to stand in great perplexity,\nAnd more, his grace and fortune would wane,\nBy the occasion of his great beauty,\nHe was in the queen's favor, for in her grace there was none,\nWhich gave him warning of those who were his foe,\nAnd by the counsel of the queen alone,\nFrom Lacedaemon he wisely took his flight,\nToward Athens he thought he would see,\nHis own country, full like a manly knight,\nAnd though they had not governed themselves aright,\nToward him, being in distress,\nTo avenge his wrong he did them no harm,\nFor he thought it was against nature,\nTo be vengeful or to show cruelty,\nBy the occasion of any adventure,\nOr to begin a war upon his country. His native blood moved him to pity\nAnd of natural gentleness was opposed to their unc kindness\nThe cause was this for short conclusion:\nKing Darius, with great apparatus,\nIntended to avenge his indignation;\nAthens and their town he intended to challenge,\nAnd proudly meant to prevail.\nOf Darius' power had all the governance,\nThe final cause and ground of all this war\nWas that Darius began, on them so hastily,\nAnd that he sent his power from so far,\nTo destroy Athens utterly.\nThis was to uphold and sustain the party\nOf Lacedaemonians, who of old hatred,\nWere ever envious of them and meant to oppress in deed.\nHis treaty was founded on prudence.\nThe differences inclined the Greeks\nThereby in party they tamed his violence,\nAnd all was done of noble providence.\nFrom the place to which he was exiled,\nHe should be reconciled to Athens.\nTo the city he signified,\nHow Darius had made his ordinance,\nAnd by his letters he caused them to specify,\nIf they would submit to his governance,\nTo condescend plainly in substance. He would labor and no longer delay\nTo make an accord between this\nThis was the meaning that he meant\nWithin Athens, that the sanctioners\nShould have full lordship and be their governors\nBut as clear wedded wives are troubled by showers\nSo unexpectedly within that royal town\nThrough this treaty filled a discord\nThe commoners suddenly despised\nTo be so thralled under subjection\nAnd by assent the commons did ordain\nOnly to tapase all false discord\nFor to recall again into their town\nAlcibiades, as they thought fitting\nThrough his prudence to set them in quiet\nFirst, in his coming, my author reports\nHe was made duke again of that city\nAnd began to support the party of the commons\nAnd them restore to their old liberty\nThrough the senate's fearing the commotion\nFled into exile full far out of all pressures\nOnly for fear of Alcibiades\nThey stood at that time in such great disunity\nTheir town divided and out of governance\nThat they were brought even to the point To yield the city to Lacedaemonians' obedience,\nThrough unfortunate chance, within their midst,\nThe Senate bore such hatred, but the commons defended,\nAlcibiades leading that venture,\nAnd to the sea they sailed with great expense,\nWithout delay he held his passage,\nIn mighty ships made for grandeur,\nWell-armed and manned if he might,\nProudly intending to fight Lacedaemonians,\nThree mighty captains were on their side,\nThe first, Zestro, spoke thus,\nAnd the second, their lord and guide,\nCalled Mydas, the third Pharbanasus,\nOn the sea and land in pompous armies,\nBut of knighthood and magnanimity,\nAlcibiades took them all three,\nThe fight was strong or they were taken,\nOf all their men, none escaped,\nThe duke that day made such a slaughter,\nOf high prowess upon his mortal foe.\nCast overboard almost everyone,\nAnd after that, another battle met him on the shore. Of his enemies, by sudden adventure,\nThis mighty champion of Athens,\nWho in armies most sovereignly endured,\nMade of his foe a new disconfiture.\nIn short time, this prince, on land and water,\nWas twice laureate. And after that, he didn't cease,\nNor tarry the space of half a day.\nThe common profit of his town increased,\nToward Asia he took the right way,\nAnd towns and castles that were taken away\nWhich belonged to Athens by right,\nHe gained again, full like a manly knight,\nDespite all that was contrary to him,\nOr worked against him by rebellion.\nThroughout Asia, in the land of Darye,\nHe nobly brought them to submission,\nAgainst whom his sword offered no protection,\nAnd the final labor was of his intent,\nThe common profit of his town to augment,\nAnd with this glory and with this noblesse,\nHe returned to Athens again,\nAnd all the city came out to meet him,\nOn a pleasant plain, with joy and great gladness,\nSo that his triumphs should openly be seen. Both old and young, with glad faces,\nBrought out the images of their gods.\nThis was their cry and noise of all the crowds,\nVictorious prince, whose triumphs martial,\nShall ever be sung with laud and new increases,\nBefore the gods which have been immortal.\nWelcome, welcome, our protector and our wall,\nShield of our welfare against all violence.\nPhebus of knighthood and sword of our difference,\nThus, with their uncouth pressure of paganism's rights,\nLike as he had been very immortal,\nAnd sang refrains to come and commend his merits,\nAnd to enhance his glory, they set all their delights,\nAnd with the light of eternal fame,\nSet up torches to enlighten with his name.\nThus, certain days they hallowed with intent,\nThrough all the city for his high prowess,\nTill fortune had his eyes blended\nWith new favor of worldly false sweetness.\nFor all her sugar is meant with bitterness,\nA bait of honey set out at prime face,\nWith mortal venom hid beneath to manace,\nFor in his highest climbing up aloft,\nAnd in the sense of fortune's wheel. After her custom, as she often had,\nWhen he best intended to stand well,\nShe drew her favor from him entirely,\nMade the people fall under his obedience,\nCausing confusion for lack of governance.\nThus, the fortune of this duke began to vary,\nAnd his nobles also failed and went back.\nWhen King Cyrus succeeded in daring,\nHe was unexpectedly filled with hostility in battle,\nAnd his knights proudly attacked.\nWhen he discovered he was bereft of providence,\nHe was unable to resist.\nFinally, this Alcibiades,\nAt his own misfortune, could not recover,\nWhen through vain glory he was made reckless,\nHis noble estate was testified and assured.\nLack of foresight caused his downfall.\nAnd again he was banished from his city.\nThus, his glory was complicated and hidden,\nHis city placed under strange governance,\nBy the Lacedaemonians after their victory.\nSo he knew no manner of choice,\nTo reverse his unhappy fate,\nSave to refute my author does relate,\nHow he fled to the king of Persia. From Athenys new, he was exiled, and thirty persons, furious and vengeful, chased in their city as Bochas compiled. The town was governed, although they were not able. Using a manner hateful and reproachable, through their ravage, their city became most odious to all. A worm of fear was bred up in their hearts, which suffered them not to live in peace among themselves when they encountered the great prudence of Alcibiades. In manhood, he was peerless. Desiring to list after him for all their multitude, they knightly sought to acquit their ingratitude and of assent to abridge his life days. They again conspired against him after his exile to make no delays. For to accomplish that which they long had desired, with burning hate their hearts falsely fired, they murdered by envy again right. Alcibiades, the noble, worthy knight. Thus, the time approached and the date of his parody and his life's fate, which was conceived by cruel murder to his destruction. Alas, what prince with gold or soldiers? \"Fortune began to favor him, but he could not escape her clutches daily, pursued from place to place through persistence and means, even when out of sight, until his enemies found him by night. Asleep, alas, they were swift in their deed. When they discovered him, they burned him in his bed.\n\nAlas, it was a terrible death,\nTo be burned among the red coals,\nAnd confirmed among the black coals.\nThis was the end of Alcibiades.\n\nIn war, a lion and a lamb in peace,\nSoon to Myrrhina to speak of high prudence,\nAnd like Mercury by notable eloquence.\nO Fatal sisters, who weave the thread of life,\nWhy did you determine to let him burn among the red coals?\nYou were too hasty to break and unwind\nHis web of knighthood, which shone through the world,\nAnd cast off nobility's veils so clearly.\nAlas, that he ever fell into your danger.\nOut upon Stesichorus and Atrapos,\nWho have slain such a good knight,\nOut upon you three who keep yourselves so close.\" Daughter I called in the dark night,\nAnd thou, Alcibiades,\nFrom your mirror and lantern, come speak in knighthood,\nHow men should go about avenging the worthy and sparing the wretched.\nTorches live, Hector is truly slain,\nYour funeral smokes make realms now so bare,\nTheir branches cannot spread,\nYou palpate the laurel, you make the firs shed,\nYou deserve little thanks in kingdoms,\nCaitifs to foster and do the worthy thrive,\nAlcibiades is passed into fate,\nLight of knighthood, light clipped in the shade,\nThe part of his high nobility to make the laurel fade,\nLacedaemonians, rejoicing at his death,\nFuneral fire, his body has been dispersed,\nFor high prowess, his soul has been stilled,\nAlas, this tragedy does my heart bleed,\nMy pen quakes with pity and compassion,\nIn my writing when I consider,\nThe strange, fearful diversity\nOf all worldly uncertain felicity,\nHow quickly princes are brought down by forward fortune.\nAlcibiades, of courage and manhood, As recalled in books you may see,\nOf gentleness and goodliness,\nOf comeliness, freedom, and bounty,\nOf high prudence and magnanimity,\nHe was most famous, authors attest,\nYet from his seated fortune he descended,\nAll the people, both in perception and means,\nWhile he governed Athens the city,\nStood in his danger and began to fear his sword,\nAnd all who were rebellious to his country,\nHe chastised them in their most cruelty,\nBut when his fame began highest to ascend,\nDown from her wheel fortune made him descend,\nMurder and treason with prudent friendship,\nOutwardly fair cheer concealed iniquity,\nPleasance in speech and under that falseness,\nHoneyed deceit sharp-tailed like a bee,\nSong of Sirens to drown men in the sea,\nIn one combined, their malice can extend,\nTo cause princes down from their thrones to descend,\nNoble princes who seem so much and read,\nRemember stories of antiquity,\nBefore prosperity,\nBe ever most dreadful in high prosperity,\nLet others falling be a mirror to you be,\nThe turn of fortune all authors reprehend. Where whoever is highest is readiest to descend,\nIf you wish to learn, as John of Bordeaux mentions,\nThat worldly people most surely deserve\nGreat exaltation in lordship and climb in their intention\nToward worldly worship to the highest place,\nAll earthly treasure atones to embrace,\nThe fiery flame of their greedy desires\nFinds no satisfaction in much gathering,\nTheir insatiable appetite kindles the fires\nOf avarice by long continuance,\nWhich, with worldly abundance,\nTorments them like Tantalus, ever in one place,\nDrowned in drinking and claim no shares,\nNo treasure can staunch their dropsy,\nThe more they drink, the more they thirst in truth,\nThe deeper they launch in the Tagus floods,\nThe greater thirst doth breed in their breasts,\nThe higher water an ebb most they fear,\nFalse indigence has so confounded their hearts,\nAt the fullest, they seem their bark is grounded,\nThus every man would attain to great riches. With a few holding them content,\nWho most abundant now rather comply,\nFor lack of good, alas, how they are blended,\nWhere shall gathering, where shall good be spent?\nSome one part shall them of this discharge,\nWhom they most hate and spend it out at large,\nWithin a body full little of stature,\nCourages grow up to their magnificence,\nWhich up taking do their best cure,\nAnd in their climbing and transitory ascent,\nHaving an hope of worldly appearance,\nLike as nothing their power might trouble,\nNothing advising how fortune is double,\nSome set their joy in conquest and in wars,\nTo embrace all earth under their power,\nLike as they might reckon above the stars,\nTo bring down heaven unto their obedience,\nBut if their power were weighed in balance,\nAnd counterweighed rightly in their memory,\nThey should well find that all is but vanity.\nWhat may avail them their father's soft beds,\nSheets of reins long, large and wide,\nDivers devices or clothes changed oft. Or vicious men walking by their side,\nVoid of virtue, ambitious in their pride,\nWhich causes princes, by report of such fame,\nTo have an heavy name for their misrule,\nAnd thus, for lack of virtuous diligence,\nThrough false luxury and idleness,\nAnd upon flatterers, the outragious expense,\nSupport of wrong, oppressing righteousness,\nWhere leasing-mongers have an interest,\nWhom to sustain when princes do their cure,\nGod will not suffer that they shall long endure,\nThe office of princes is to support right,\nHis sword of knighthood from wrong to redress,\nThe poor relieving, not oppressing them with might,\nHis old servants' welfare not disdaining,\nHis hasty rigor and sudden vengeance,\nLet mercy temper justice or he proceed,\nAnd God shall reward him when he hath most need,\nMy author Bochas makes a rehearsal,\nIn shunning forward idleness,\nThat unto virtue may be more advantage,\nGood diligent labor and honest industry,\nAnd so concluding, this sentence is not a jest. Some have joy by heavenly influence\nTo know the course above celestial\nAnd some of knighthood do their diligence\nTo pursue and some rejoice in their intent final\nIn eloquence some in philosophy\nSome above all to study in poetry\nThe hardy knight is servant to St. George\nMartyr smiths labors in his forge\nHe finds new divises of plate and also of mail\nThe laborer sets holy his pleasure\nAnd that his plow labors not in vain\nAnd poets to sit in their library\nD, F\nSome of wool various clothes make\nBy philosophers was found out first the grounds\nAnd of all study they set out first the bounds\nCaused poets plainly to conclude\nOut of all presses to live in solitude\nLogicians delight in arguments\nPhilosophers in virtuous living\nAnd lawyers following the intents\nGreatly rejoice in lucre and winning\nPhoenicians travel for gaining\nAnd of poets this the subtle form\nBy new invention things to transform\nPoets should eschew all idleness\nWalk by rivers and wells crystaline To mountaine lovers, their courser's dress\nThe mist differs when Phoebus first shines\nStudy in books of moral discipline\nNothing covets but let their intent\nWith moderate food\nTheir chief labor is vices to fade\nWith a manner covertly similar\nAnd none estate with their language\nBy no rebuking of terms dull and rude\nWhatever they write on virtue always conclude\nAppear no man in any manner\nThis is the office of poets that have been wise\nWhen Bochas had rehearsed of poets\nTheir strange study and solitary writings\nAnd their desires of secluded sites\nIn pleasant places to make their dwellings\nBeside rivers and healthy springs\nWhich accomplished, he began his pen to advance\nPrinces of Africa to put in remembrance\nAnd while he did this diligent labor\nTheir pitiful falls to put in memory\nFirst came two to his presence\nTheir old nobility appalled and their glory\nWhich, as it seemed to him, within the territory\nOf African bounds longing to carry\nFirst appeared most dreadfully in aspect. The tone was named Mallus, duke of Carthage, lord and sire. His son, also called Carthaginus, was once chief prince and bishop of Tyre. But Mallus, who held the great empire of Africa for his pompous outrage, was exiled forever from Carthage. This caused him great sorrow, but he was always reminded of his bitter banishment. He gathered his people within the land of Surry and, in the field while he was hosting guests, he cast a net. But in all haste of knightly courage, Mallus, despite his enemies' resort to Carthage, was filled with anger and intent on fortifying himself. He sent his letters down to Tyre to Carthaginus, urging him to come and bring with him all the knights of his city in a cleanly arrayed army. His father's party was to hold up and sustain it. But when this bishop fully understood the purpose, as you have heard described, he considered how the time of the year was ordained for this sacrifice. After the rites of their pagan wisdom, it was to Hercules in that city. Above all gods had the sovereign,\nWhose feast was held for certain days,\nWhich he must honor and make no delays,\nBut he must comply,\nAnd I'd rather have my father offending,\nThan through negligence,\nCommit offense to my god,\nFor which my father would feel indignation,\nThe case escalating to unkindness,\nAnd thus gained a great occasion,\nAgainst his son of willful frowardness,\nFor princes often pick quarrels causelessly,\nAgainst people absent though there is no offense,\nAnd some tongues venomous by nature,\nWhen they perceive that a prince is moved,\nTragically stir his ire,\nWith false language to make him more grieved,\nBut there is no poison so well-versed or prepared,\nAs is of tongues the hateful violence,\nNamely when princes grant audiences,\nThe feast accomplished by mighty Hercules,\nAl Innocent of double or false meaning,\nThis bishop of will not recklessly,\nCame to his father without further delay. Chaungyd neither had habitation nor clothing,\nWith all the signs and in the same way\nAs he had done before, he sacrificed,\nAnon his father made no delay,\nWithout excuse it would be no be,\nOf hasty rage the selfsame day,\nMade him be hanged upon a high gibbet,\nLaw and justice were both set aside,\nAnd tyranny most furious and mad,\nTo do vengeance in truth's place stood,\nWho can or may tyrants describe,\nWho are marshals, whose swords were whet for vengeance,\nTheir bloody thirst doth through their hearts rush,\nTheir open ire their mortal pleasure,\nTheir pale smiling, their laughter of false hatred,\nConcludes ever upon some cruel deed,\nThey are ministers to Parcas, sisters three,\nTo untwine the threads of people here mortal,\nAnd very kindred through hasty cruelty,\nUnto the wood furies infernal,\nChildren to Pluto of vengeance marshal,\nWhich for their vices they themselves bear,\nShall turn in hell on Ixion's wheel,\nThus Malleus father most unkind. Like a tyrant, he shed out his cruelty,\nAs you have heard, and afterward I found,\nOf furious heart and old enmity,\nBy force entered Carthage the city,\nAnd slew all those in his hateful ire\nWho before had exiled me into Tyre.\nI worked according to my will and not right,\nBegan to rob and spoil that noble, famous town,\nWhich made me hated in the people's sight,\nFor my outrage and great extortion,\nHaving no joy or consolation\nWithin my heart clearly or gladness,\nSave like a tyrant, the people to oppress.\nThe people of Carthage began to complain\nUpon their misfortune and desolation,\nAs Boethius writes, recounting in certainty,\nWil is a stepmother of wit and reason,\nAnd where princes have dominion,\nAnd by false pillage climb up quickly to riches,\nTrust well their lordship may not last,\nTheir great power of worldly excellence,\nTo their accumulation of temporal riches,\nWhen they are tyrants, may stand in no difference,\nFroward will rules their nobility.\nFor what is lordship plainly to express? In this world, love of the people when they are well governed,\nFor tyranny and false oppression causes princes to stand in great hatred,\nAnd what is worth their dominion,\nWithout love, let it be proven at need.\nMen may endure them a time and fear,\nSee an example how Malleus of Malta,\nFor all his castles and towers made of stones,\nFor his oppression, vengeance, and outrage,\nAnd they plainly cast him before their gods,\nTo offer up his blood.\nThe people, deprived of mortal cruelty,\nFound none more pleasurable or commendable,\nTo their gods, to please,\nThan the blood of the tyrant.\nThus cruel princes make the people unstable,\nA necessity which ought to be complained of,\nTo wreak,\nWhich does to princes full well exemplify,\nTo God above how it is not pleasurable,\nThem to delight in no such robbery,\nNor pill the people by any false tyranny,\nNor for any tales be hasty of vengeance,\nFor all such things to God is displeasing.\nConsidered and read this said tragedy. A mirror for princes: showing how they should temper and modify their rigor or proceed to be avenging. In a prince, it is commendable to have a heart and courage that differ until their anger subsides. Their hasty anger, sad melancholy, coleric fumes, and uncontrollable fury, their unquenchable fires with the flame of tyranny, their insatiable hate, are like bestial tigers or lions uncontrollable. They will not endure that infernal rage. They differ their dominions until their anger subsides. The royal lion of mortal gentries, among beasts of force incorporeal, proves not his power nor his regality. Gain beasts prostrate which are not defensable. And mighty princes should act similarly. Innocents take mercy in mortgage, sparing rigor until their anger subsides. The spark of vengeance is quickly kindled by winds four fell and abominable. Blast of detraction and blast of flattery. Blast of false runners who forge many fables. And the blast of the most vicious and culpable bribes,\nWith smoky slanders and felons falsely facing,\nCauses the ire of princes that it may never assuage.\nTherefore, noble princes, beware of tongues deceitful and double,\nWhich with their venom infect each company,\nTheir deadly poison is so penetrable,\nTo the people absent, it is misfortunate,\nSo deeply does their serpentine language\nCause in princes their ire may never assuage.\nNoble princes, let virtue magnify,\nYour high estates to make you merciful,\nFor moral sink clearly signifies,\nThe throne of princes by clemency is made stable.\nVengeance delayed to God is agreeable,\nAnd hasty rigor does outrageous damage,\nWhen humble requests your ire may not assuage.\nAfter these noble, mighty princes two,\nNext in order, with pale and dead visage,\nBefore John Boccaccio, humbly I join,\nThe unhappy fall of his fatal passage,\nWhen he was sent by the authority of Chartage,\nTo conquer through his mighty power\nThe land of Sicily unto their obedience. They of Carthage held the opinion that, without title of right or reason, they could increase their territories and bounds. For this reason, they sent the mighty duke, their noble Tarhounes, who had held the governance of Carthage. He was to pass by these lands towards Cecilia, this noble worthy knight. With him he had a full great army, chosen out of Carthage in a bright steel army. Their goal was to conquer by sheer force and might. But fortune showed such disdain towards him that he never reached his purpose. The beginning and ending of his destruction were to be remembered shortly in sentence. There filled the air a great corruption which caused a full great pestilence among his men by unexpected violence and sudden misfortune. He lost almost all his worthy knights. All his people were slain in that army. Only a few were left of his men. Unfortunate, he turned again. Home to Carthage, and the people of the city were blameless for his hasty cruelty. A duke had slain this one, as Bochas records,\nWho, after his death, a man succeeded,\nA mighty duke, named Haynoun, in deed,\nWho sought to change his title through deceit,\nAnd be called king of Carthage and thereby,\nPuffed up with pride, he devised ways to achieve,\nNot truly king of Carthage, but in name,\nAnd like his purpose that it should come to pass,\nDay after day, the men around him pondered,\nHow he might fulfill this strange ambition,\nTo be crowned and reign in that land,\nAnd at last, this means he found,\nHe had a young and tender-aged daughter,\nWho was greatly favored by the people,\nAnd he commanded her to marry,\nA young knight, the son of a Senator,\nWho governed the city,\nTo achieve his purpose,\nThe day of the marriage and the time were set,\nAnd in his palace, chief and principal,\nThis said duke allowed his ordinance,\nTo hold a feast, full solemn and royal. And with great expenses made his pursuit\nOf various dainties which in substance\nWere necessary in all things\nTo the feast of a worthy king\nHe gave in charge to his pursuers\nThat all were ready again against a certain day\nAnd to his feast came all the senators\nDwelling in Carthage there dared no man say nay\nAnd of his purpose to make no delay\nThough his fraud was not perceived\nHe cast that day on whom some would be deceived\nHe conceived in his inward intent\nHe to be king and reign in Carthage\nThe senators would never assent\nTo their custom nor their old usage\nHe dared thereof utter no language\nKept him secret without noise or sound\nAnd fully cast himself to proceed by treason\nThe next way he knew no better recourse\nTo his desire than openly to ordain\nThat of Carthage the senators were dead\nThan were he likely his purposes to achieve\nFor to be crowned lord and sovereign\nSo he complies with his lust in all things\nAnd in Carthage to reign as lord and king. He should find no manner of resistance\nWhereby his purpose should be enclosed\nNor dare say nay to his magnificence\nFor in the portal there was no difference\nAnd at this feast he commanded it to proceed\nAll his intent to conclude in deed\nHis officers he made to be sworn\nTo help destroy falsely by poison\nThe senators of whom I spoke before\nAnd that their victuals and delights in poison\nAnd also their wines for short conclusion\nShould be intoxicated with venom\nThrough all the palaces and spare none estate\nThese officers had a conscience\nTo accomplish so horrible a thing\nAnd secretly under great providence\nTo the Senate they gave warning\nAnd when they knew this mortal compassing\nOf Duke Hainault to show all fear\nThey put in prudence the wedding in delay\nWhereof this duke began to have suspicion\nAnd this matter filled him in a manner with dread\nThought he would by some collusion\nAgainst Cartagena more mortally proceed\nAnd began to call to help him at his need\nOf Mau\nWith him by force to fall upon the town. Made him promises to his auntage, for making fair distribution of the riches, treasures, and plunder which he might find in the town, for utter fine of his intention was to destroy, with wilful cruelty, the famous Carthage, the mighty strong city, of all the thralls in the town dwelling, and such as were born of low lineage. To strengthen his party, this was his working: he made them all, by mortal fell outrage, within the mighty castle of Carthage, to keep them close of malice and envy, against the city itself, him to fortify. But all for naught, the mighty senators were, and of high prudence. They gained his malice and all his false robberies. They made them strong and through their provision, in particular, to order a difference. First, on their party, they let the coming of Mauritayne, the strong, cruel king, and of assent they list not delay, but rose against him atonement by great ordinance, their false duke to vanquish and outray, him and his charles they brought to utter annihilation, filled upon him with great power. And finally, proceeding for a reason,\nThis was his doom by all the town,\nFirst of this duke, as it is remembered,\nHe was disrobed and his doublet unlaced,\nJoin for join, he was dismembered,\nAnd from his head out, his eyes were gouged,\nAnd right as he had before composed,\nTo have destroyed his own mighty town,\nAs you have heard, he received the reward,\nThis tragedy pitifully concludes,\nAnd makes a manner of lamentation,\nOf these mighty rich princes two,\nSlain in carriage as is mentioned,\nCauses the town to be saved by occasion,\nThat pestilence in its forward journey,\nSlaughtered all his people born in carriage,\nFortune also began to turn against,\nAgainst this rich, mighty duke, Haynoun,\nWhen of malice he mortally ordained,\nThe Senators to murder his town,\nAt his feast by the craft of false poison,\nAs you have heard recounted, his outrage,\nHe was dismembered in carriage,\nWho will take vengeance? Vengeance will be taken,\nIn high estate without exception,\nAnd who of pity restrains vengeance? He shall receive mercy's reward for truth and reason require.\nCruel princes shall have death as their wage,\nLike this duke dismembered in Carthage.\nNoble princes do your best to preserve\nFrom rebellion the common people,\nWhose hearts turn with every wind's changing,\nAfter fortune they change their affection,\nTurning their faces with sad or glad visage,\nAs the people once did in Carthage.\nNature, content with little, is the wise and circumspect goddess,\nWho, under God in heaven, reigns as the world's temper,\nMother of riches, the first founder,\nWho searched out by her art the strange treasures hidden in the mines.\nThis noble lady, this most famous princess,\nKnowing man's uncouth conditions,\nSaw by experience that riches were noisy,\nIn him, dispositions were eclipsed,\nAnd conveyed his inclinations\nBy a wrong way, setting virtue aside.\nHow covetousness was a full perilous guide,\nFor avarice is contrary to all virtues. The greedy worm, the unstable serpent,\nDeceives man with promises debonair,\nAt first sight, smooth and alluring,\nTeaching him of nature through most cunning deceit,\nThrough subtle searching, as if for nothing,\nFirst out of earth to deceive precious stones,\nOf rich miners they search out the entrails,\nTo find metals for worldly advantages,\nConstructed ships with their broad sails,\nBy various seas to make their passages,\nCovetousness ordered first voyages,\nCaused princes to ride in lands afar,\nEach against other to begin war,\nGreed began first these robberies,\nAwaiting brigands and all extortions, pillages,\nMurder, slaughter, and cover bribes,\nOf old, fierce, furious damages wrought and enhanced,\nIn all manner of ages,\nNow in these days let it be set at a premium,\nFalse covetousness caused all such mischief,\nShe was first written of false extortion,\nTo spoil the temple mother of ravage,\nAnd stir up of oppression,\nTo take by force, this was her doctrine,\nAnd as my author does plainly determine. And concludes in full, pitifully,\nThe root of all evil is false covetise.\nShe is also the nurse of strife and contention,\nMistress of murder and willful violence,\nShe makes men to be,\nCauses discord and disobedience,\nGrumbling of the commons, withdrawal of reverence,\nBy rigorous constraint, sudden rebellions,\nRumor in realms unknown, subversions.\nThis forward dragon, full of hydropsy,\nWhose frightening aspect there may no plenty feed,\nTo still his thirst there is no remedy,\nThe more he drinks, the more he has ever need,\nAnd the more treasure the more he stands in fear.\nWith Cantalus, though he swims in the floods,\nIn midas' well pleases for lack of gods.\nThis worm also causes that men in their riches,\nHave fear of thieves in their walking,\nAnd they here on couch, bed, or press,\nCat, rat, or mouse, or any worm moving,\nHe thinks at once within himself, declaring,\nThat there have come with great apparition,\nSome uncouth plunder, his treasure to assail.\nThe woeful soul stands ever in fear,\nAnd ever abides in labor and toil. And of the gods he possesses, Le [the king] falls into despair,\nFor hope and fear there is such battle,\nThrough entering each other to confound,\nTo be most greedy when they have the opportunity,\nThe next way he knew no better recourse\nThan openly to order\nThat of the senators were dead,\nThan were he likely to achieve\nHis purpose, to be crowned lord and sovereign,\nSo he complies with his lust in all things,\nAnd in Carthage to reign as lord and king,\nFor if the Senate were utterly destroyed,\nHe would find no manner of resistance,\nWhereby his purpose would be enclosed,\nNor da (unclear),\nFor in the palace there was no difference,\nAnd at this feast he caused it to proceed,\nAll his intent to conclude in deed,\nHis officers he made to be sworn,\nTo help destroy falsely by poison,\nThe senators of whom I spoke before,\nAnd their vitals and delicacies in poison,\nAnd also their wines for short conclusion,\nShould be intoxicated with venom,\nThrough all the palaces and spare none estate,\nThese officers had a conscience. For to accomplish such a horrible thing,\nAnd secretly under great providence,\nThey gave warning to the Senate,\nAnd when they knew this mortal compassing\nOf Duke Hainault to show all fear,\nThey put in prudence the wedding in delay.\nThis duke had suspicion,\nAnd this matter filled him with dread,\nThinking he would, by some collusion,\nAnd call to help him at his need,\nA king of great renown,\nWith him by force to fall upon the town,\nHe made him promises for his advantage,\nFor to make free distribution\nOf the riches, treasures, and plunder,\nWhich he might find in the town,\nFor utter fine of his intention,\nWas to destroy, with wilful cruelty,\nThe famous Carthage, the mighty strong city,\nOf all the thralls in the town dwelling,\nAnd such as were born of low lineage,\nTo strengthen his party, this was his working,\nHe made them all by mortal fell outrage,\nWithin the mighty castle of Carthage,\nTo keep them close of malice and envy,\nAgainst the city, himself to fortify. But all in vain were the mighty senators,\nTheir wisdom and high prudence not sparing,\nThey gained his malice and all his false robbers,\nMade them strong and through their provision,\nIn particular, to order a difference,\nFirst on their part to let the coming\nOf Mauritane, the strong and cruel king,\nAnd of assent they would not delay,\nBut rose against him by great ordinance,\nTheir false duke to vanquish and outray,\nHim and his charles they brought to utterance,\nFilled upon him with a great power,\nAnd finally proceeding by reason,\nThis was his doom by all the town,\nFirst of this duke, as it is remembered,\nHe was despoiled, his doublet unlaced,\nJoint from joint he was dismembered,\nAnd from his head out his eyes were araced,\nAnd right as he had before composed\nTo have destroyed his own mighty town,\nAs you have heard, he received the reward,\nThis tragedy pitifully engulfs,\nAnd makes a manner of lamentation\nOf these mighty rich princes two,\nSlain in Carthage as is mentioned,\nCausing the town to be saved by occasion. That pestilence in its fierce journey\nSloughs off all its people born in cartage\nFortune also turns unfavorably\nAgainst this rich, mighty duke, Hainault\nWhen malice began to order in secret\nThe Senators to murder his town\nAt his feast through the craft of false poison\nAs you have heard, his outrage recounted\nHe was in turn dismembered in car\nVengeance shall be taken without exception\nAnd he who shows mercy, vengeance will restrain\nHe shall receive the reward of mercy\nFor truth demands it, and reason requires it\nCruel princes shall have death as their wage\nLike this duke, dismembered in Cartage\nNoble princes, do your best to preserve\nFrom rebellion the common people\nWho stand in no certainty\nWith every wind turning upside down\nAfter fortune they change their affection\nTurning their hearts with sad or glad countenance\nLike the people did once in Cartage\nNature, content with a little thing\nThe wise are the circumspect goddesses\nWho, under God in heaven, reign above. The world to govern is called a temple of riches.\nA wealthy woman is the first founder.\nShe sought out strange treasures hidden in the mines.\nThis noble lady, this famous princess,\nKnew mankind's uncouth conditions,\nSaw riches were harmful,\nIn him eclipsed dispositions,\nAnd conveyed his inclinations\nBy a wrong way, setting virtue aside.\nCovetousness was a full perilous guide.\nAvarice is contrary to all virtues.\nThe greedy worm, the unquenchable serpent,\nMade man treacherous with promises,\nAt first face sweet and agreeable,\nTaught him by nature through craft most deceivable,\nThrough subtle searching, as it were for trifles,\nFirst drew out precious stones from the earth,\nOf rich mines they searched out the entrails,\nTo find metals for worldly advantages,\nCommissioned ships with their broad sails,\nBy various fees to make their passages,\nAnd covetise ordered first voyages,\nCaused princes to ride in lands far,\nEach against the other to begin wars,\nGreed began first these robberies. Await the brigands and all extortions, murders, slaughter, and coverts briberies.\nOf old, they inflicted furious, damaging acts in all manners of ages.\nNow in these days, let us set it at a premium.\nFalse covetousness caused all such mischief.\nIt was first written of false extortion,\nTo spoil the temple's moderator of revenue,\nAnd to stir up oppression,\nTo take by force, this was her doctrine.\nAnd as my author does plainly determine,\nAnd concludes in full, pitiful wisdom,\nThe root of all evil is false covetousness.\nIt is also the nurse of strife and discord.\nMistress of murder and willful violence,\nShe caused men to become,\nCaused disobedience and grumbling among the commons,\nWithdrawing reverence.\nBy rigorous constraint, sudden rebellions arose.\nRumor in realms brought unwarranted subversions.\nThis forward dragon, full of hydropsy,\nWhose frightening etiquette there may be no feeding plenteousness,\nTo staunch his thirst there is no remedy.\nThe more he drinks, the more he has ever needed.\nAnd the more treasure the more he stands in fear.\nWith Cantalus, though he swims in the floods. In mygdas dwells a want of God's grace;\nThis worm causes men in wealth\nTo fear their foes in their walking,\nAnd lie on couch or press,\nCat, rat, or mouse, or any worm moving,\nHe enters within himself, confessing,\nThat some uncouth plague threatens his treasure,\nSome strange pelting assails his hoard.\nThe wretched soul stands ever in fear,\nAnd ever abides in labor and toil,\nAnd of the gods which he possesses,\nFalls into despair lest they fail him,\nBetween hope and fear there is such strife,\nThrough entering one another to confound,\nTo be most greedy when they most have,\nHope measured by fear despairing,\nDesiring in hearts makes a mortal war,\nWhen hope presumes with fear it is dismayed,\nAnd like a coward makes him stand aloof,\nDull of his cheer as is a cloudy star,\nWhich darkens the show of his treasure,\nBut ever to increase set holy his labor,\nHe dares not touch that which he loves most,\nHis coffers closed be shut under key. Though he has much, he boasts not, lest men worry him for his treasure. He pleads for need as if he would die. He feigns poverty to spare his expenses. He oppresses the plentiful with froward indigence. And though his chests are filled with gold, With iron bars fast shut and closed, False scarcity governs his household. His indigent heart is so tightly enclosed In greatest riches, to complain upon need. This hermit has of iron, not of stone. For avarice is vile.\n\nWhereas the wheel turns for Ixion,\nUnder the bounds of Thephone,\nWhere Zeusiphus may never a day go free,\nBut with his stone continually toils.\nAnd the more busy his labor least avails.\nThus avarice is most contrary to virtue,\nFound among vices full contagious.\nNow up, now down, we are with it, weary be,\nWhose endless labor wearies Theseus,\nWho held the bridle of fortune.\n\nCondemned in hell to live in Idleness,\nOf covetise the cruel mariner,\nIs called Charon, who with his oars,\nBy many a street and many fell danger,\nFerries the dead across the Styx. Sayeth in the floods of furious Acheron,\nUnder that dark and cloudy Orion,\nWhere avarice once scorned rightful keeping,\nFor Treasurer to guard his coffers, seeking,\nFirst to declare the labor in gathering,\nOf covetous men, as truth and equity,\nAnd counterbalance how their strict keeping,\nIs ever meant with importable fear,\nSorrow at deprivation for their mortal food,\nWhich may be called, in truth and equity,\nOf Cerberus the wakeful three-headed guard,\nThe first head is unquenchable desire,\nOf worldly goods great riches to attain,\nThe more it increases, the hotter the flame,\nThe second head is the dreadful pain,\nWhich in keeping it causes the heart to constrain,\nUnwilling departure that suddenly falls,\nIs the third head that grieves most of all,\nThis wakeful worm that bears these three heads,\nIs called the worm of greedy covetise,\nWho with restless perplexity,\nTroubles the soul in full furious wise,\nWhich forward monster plainly to devise,\nBraids on the idol of whom poets sing,\nOne head but of its three. Euer at the tail of plenty and riches,\nCustom follows with grudging and envy.\nHe that has great treasure is seldom pleased,\nAnd the poor, with power affrighted,\nStand both in Iu. The rich, with abundance,\nAre not appeased, and the needy, with poverty,\nAre greatly secure, which is a treasure that no man will assail.\nAs my author Bochas bears witness,\nHe lived in peace, secure from all battle,\nHeld content with such as God sent him,\nWhile the rich were armed and went to war.\nVirtuous poverty stands ever in secure case,\nTo watch his house he has but little need,\nBut proud pomp, assuming in duras,\nFears Julius and stands in great dread,\nBut rude people take no heed of this,\nThose who rejoice, they shed blood,\nIn strange wars, wrongly to get good.\nOld stories well rehearse this truth,\nDiverse studies of people here mortal,\nFirst how Diogenes was content in his tune,\nIn which he made his lodging principal,\nAnd saw the course above celestial. A philosopher rejoiced among philosophers more than King Cresus with all his filled coffers. And if men would recall the great fears following in abundance, and think also how Sardanapalus, for all his treasure, came to misfortune, and how Sophocles, in substance, had only a garden full of leeks.\n\nThis philosopher was ever glad and light. No watch made him tire of his tours. He slept soundly all the long night, having no fear of thieves or robbers. In summer, he walked among the green flowers, and in cold winter, he merry and often, slept on dry straw and slept softly.\n\nCynicus, a poor laborer, gazed at ditches to get his sustenance, without grumbling, ever glad of cheer. Both in appearance and countenance, he seemed to have as much sufficiency to his pleasure as Cresus, king of Lydia. Content with little nature, this poor man in his poverty was assured. With little food and clothes but a few, he recovered hearts' ease and glad feet. It displeased him not over his head to hew. Which thing conceives clearly does it show,\nThat joyous power conveyed with gladness,\nGrutching avoided surmounts all riches,\nAnd if people could consider a right,\nTheir pitiful sighs, thoughtful busyness,\nTheir woeful labors, their little sleep at night,\nWhich they endure for worldly riches,\nAnd of that steadfastness, the dreadful insecurity,\nWhich thing tormented and called to memory,\nAll earthly power is double and transitory,\nAnd by stories which have been credible,\nTo prove their power is not abiding,\nBut at a point sliding and fallible,\n\nOnce upon a time, Mas,\nWho was so mighty by record of writing,\nFled into mountains and hid himself in a cave,\nAnd there he found very scanty provisions,\nConstrained by narrow indigence and need,\nWhen other lords in misfortune failed him,\nHe gathered roots and ate them in his fear,\nAlso proud Xerxes, king of Persia and gold,\nDrank blood and water to quench his greedy thirst,\nDread and travel gave him such great lust. Some men would say of adventure\nThese two kings were compelled again their will\nThey were forced to endure such mischief\nDespite their will, due to necessity\nCausal chance took away their freedom\nThus the rigor of this situation\nCame upon them against their will and no courage\nBut all the same, people in their power\nFed them generously with great meals\nThey were also strong and fair to see\nAnd also productive at a need\nThey journeyed rightly with limbs their journey to hasten\nAs long as the cause lasted to express\nIs only this they did not exceed\nTo poor men the best medicine\nIs due labor with moderate abstinence\nGood air in fields when Phoebus wants to shine\nEmptying dark mists that cause pestilence\nOf heavy stomach they feel no violence\nThey did not enrich leeches or apothecaries\nThey themselves saved with unusual remedies\nBut the rich worked the contrary\nWhich in them caused strong maladies. Take out of time which they cannot endure,\nWhich by custom oppresses their nature,\nAnd thus my author shortly devises,\nSee how poverty stands most in securities,\nAnd of all evil he sees how covetise\nIs rooted and grounded with false extort riches,\nRiot annexed engendering long sickness,\nThereon concluding how moderate diet\nSets body and soul in moderate quiet,\nFollowing in order the process of Bochas,\nAs he remembers next in his writing,\nTo him appeared rehearsing thus the case,\nEnagor, that was the king of Cyprus,\nHis eyes darkened by manyfold weeping,\nBecause he had lost that rich land\nWhich he had conquered with his hand\nThis land of Cyprus, as it is mentioned,\nHas of riches great plente and abundance,\nAnd of its site like as it is found,\nIt has also many commodities\nWithin its bounds of towns and cities,\nTouching this Cyprus I can say no more,\nOf which land Enagor was king,\nUntil he began proudly to contend\nWith the Lacedaemonians, their property sustaining. King Artaxerxes and his meeting\nEnagoras was brought to an end\nDriven from his kingdom and all governance\nNext, Enagoras came the king Thebes\nOf all Egypt, long-time possessor\nTo John Bochas he began to declare his woe\nHow fortune worked against him\nFrom her, through her friendship and favor\nAnd suddenly through her iniquity\nShe cast this king down from his royal seat\nShe would not let her malice cease\nNor would she allow him to live in peace\nBut caused him to begin a fierce war\nAgainst the same mighty Artaxerxes\nWishing thereby to have gained something\nHe gathered ships and made a great army\nWith the intent to have\nTo the Lacedaemonians he was favorable\nSent them vessels filled with provisions\nDriven from pride, he was able\nWith Artaxerxes to hold a battle\nBut hasty trust often fails\nFor this, Thebes was driven out of Egypt and put to flight\nArtaxerxes pursued him relentlessly\nBefore his face he dared not appear\nFled into Arabia, my author says no more. Banished from Egypt, face and chest bereft,\nAnd he who wishes to learn of his fate,\nHe was deprived of regal dignity,\nAnd by fortune cast from his royal throne,\nAmong others, they lamented their fates,\nThrough Fortune's dreadful violence.\nThen came Amintas, king of Macedonia,\nTo John Bocas, and showed his sentence,\nTo declare his magnificence\nTo Alisaundre, the gracious father,\nHaving four children by Erudice his wife:\nThe first of them was Alisaundre named,\nPerdica was the second called,\nThe third Philip in Macedonia reigned,\nKing of Greece, as it is found,\nWho in riches greatly did abound,\nAnd was also father to this noble warrior,\nTo Alisaundre, the mighty conqueror,\nMy author proceeds no further,\nHe makes a digression from his tale,\nAnd begins in order a description,\nOf Macedonia, the famous region,\nAmong Greeks, it is particularly written,\nOf seven provinces, it is the principal.\nTowards the sea, which is called E,\nForth by a. And to the west, it goes down\nWho can by craft cast the coasts\nTo Dalmatia, its name endures\nIn Macedonia, it also teaches us\nOf Olympus stands the great mountain\nAnd in that kingdom is much great mine\nOf gold and silver, like books say\nAnd on that hill is neither wind nor rain\nFor that mountain so high does attend\nThat it may neither blow nor rain\nThe king Amintas, of whom\nHad in Greece many great battles\nOlympians, born in Macedonia\nAnd Illyrians he did assemble\nThrough his wisdom, he always prevailed\nBut with his enemies while he stood most in strife\nHis death was planned by Eridice his wife\nMy author Boethius describes\nShe imagined his destruction\nBecause she had another concubine\nOn whom she saw\nDay set and time to his confusion\nFully ordained at a marriage\nHe to be slain by one of his lineage\nHe had a sister called Vryone\nWho prudently observed\nThe manner of Eridice\nAnd secretly alone\nWent to the king and told him all. And as the story relates here, though she failed that day in her enterprise, she thought she had fulfilled it in another way. This refers to her iniquity, her deceit and false imagining. She was the cause of the destruction of their mighty king through her contrary actions. For the conclusion of her false work was to have slain the king and all his line, she was to have ruled with her concubine. But when she saw she could not achieve this, her furious and venomous malice was turned upon her lord. On the other hand, she busied herself against the king by means of deceit and sorrow, shortening his days with trouble night and day. Him to betray she cast out her hook and line. And who is he that can prevent this? Freely he escapes, declines as a serpent does. Malice of women when they are serpentine, see an example in this queen Erudice. Void of all virtue and full of every vice. Alas, no prince can be warned by others to rein in their nobles with reins of reason. Such as commit, alas, both ship and rudder. Vnto the Sirens, to row them up and down, throughout Carthage, to their destruction, was the craft of Circe's, alas, that made them nice, Blind to remember upon this Erisichthon, Which made Aminta live in sorrow and fear, To rest in peace suffered him to have no space, In thought and trouble his life he began to lead, Till by long process, death him began to menace, Yet or he died, fortune gave him grace, His eldest son, by wisdom to ordain, Called Alisaundre, his crown to attain, Thus Alisaundre was his successor, For the Cathinenses, their rancor ceased, Against him, for he with great labor, By their suffrance came to his royal seat, And to set this realm in quiet, First with Athens, the mighty strong town, Provided a peace of high discretion, And to avoid all ambiguity, Of old debates and of old outrage, First he sent into that strong citadel, His son Philip, young and tender of age, On peace assured to lie there for hostage, And in that citadel the story bears witness, He grew unto full high nobleness. He was committed to the discipline of a grammar which, to all virtue, made his youth incline. Of this duke Justin, he makes mention, by a manner of recommendation, before or after, as by his auspices was never any prince more excellent. First, he commends his virtuous courage, his high nobility, his virtuous excellence, and by descent he was born of high lineage. And in conclusion, he says that he was of most magnificence, equal to Mars by famous chivalry, and soon to Phoebus through high philosophy. Bochas here does his style advance, full notably with excellent language. And he says that no treasure attains to that richesse, avoiding all outrage, as when there is by the bond of marriage, of famous knighthood and of dame prudence, this knot avails more than gold in a chest, and is more glorious perpetually to abide. A mighty prince to be a philosopher, which can, by prudence, set aside all virtues, for when to manhood providence is a guide, and virtuous force is a captain in the war. Let men well trust that this Epamynondas, of knighthood so renowned,\nA gentleman of gentle manners, called the famous flower,\nAnd of high nobility a very worldly sun,\nWhose knightly triumphs were so high raised,\nTo martial palaces with the blessed souls,\nOf famous trumpets and golden clarions,\nFor he was called the bright clear mirror,\nOf rightful quarrels, the party to sustain,\nOf extorted wrongs, most just reformer,\nA judge of intent most clean,\nWho could never do anything but bring truth,\nWould turn from custom for hate nor alliance,\nAnd to the balance of neither party decline,\nAnd to commend his virtuous prowess,\nHis proud trumpets, his magnanimity,\nHis martial acts, his knightly diligence,\nIn the getting of many strong cities,\nAs all his labor was for the common good,\nWhich to augment he would never cease,\nSuch joy he had in increasing the commons' good,\nThis was also his custom evermore,\nWhatever he gained, he would divide in largesse,\nOf gold nor coin he set but little store,\nFor all his heart was set on gentleness. By manly freedom and plainly expressing,\nHe spared no good, it showed well in deed,\nHis true servants to help them in their need,\nHe kept not in coffers his treasure,\nOf his nature he was so generous,\nTo relieve each manly soul in need,\nSuch as were proved in martial acts,\nAnd for to hold his festive funeral,\nAfter his death his story makes it clear,\nThrough free departing there left no gold behind,\nAll his offices and famous dignitaries,\nAnd great increases from Greece in his cities,\nWith liberty.\nFor common profit and for himself rightly,\nWith great augmentation of strange territories,\nAll this came about through means of his victories,\nAnd among all his knightly excellences,\nBy various authors is brought to mind,\nHow all his life he studied in sciences,\nAnd upon even setting, he set his thoughts holy,\nBy manly prowess of death he gained nothing,\nThat was shown as it is well found.\nThe day when he received his deadly wound,\nHe was born at home to his palace,\nAll his armor with blood stained red. And on a couch by his men laid down,\nAnd began to break apart as he lay half dead,\nSires said he, have any enemy today in the field?\nWhen I was wounded, took up my shield,\nAnd when his knights had told him no,\nBy a knightly rejoicing,\nHe commanded them without further delay,\nTo bring it to his presence,\nAnd thereupon, looking pitifully,\nFull like a knight and with mortal cheer,\nHe kissed it and said, as you shall hear,\nThou were my fellow in arms and my brother,\nWho never would forsake my fellowship,\nSure and abiding, there was not such another,\nIn every journey that I undertook,\nTo me, welcome, an end I must now make,\nAfter my death, my soul shall have pleasure,\nTo keep you yet for a remembrance,\nAfore his death it is put in my mind,\nThe same hour it came to his memory,\nTo inquire, he left not behind,\nHave we said, he this day had victory,\nOr in the field, who has the palm of glory,\nHis knights he prayed that day he should die. The plain truth they revealed to him,\nThey told him openly all the causes,\nHow his party had won the field of might,\nAnd with that word he rejoiced so,\nHis spirit yielded upright at once,\nAnd thus he died like a worthy knight,\nIn whom is shown what avails in sentence,\nNoblesse of knighthood joined with prudence,\nAnd by the means of his wise doctrine,\nPhilip, who lay with him in hostage,\nBegan to increase in knightly discipline,\nGrew in virtue just as he grew in age,\nWhose father was called Alexander,\nAs mentioned before, was slain by his mother,\nBy cunning false treason, after whose death,\nPerdida's younger brother succeeded to the crown,\nSlain cruelly soon after in full,\nSuch false murder every man should abhor,\nAs you have heard first of Aminta,\nOf Alexander and of King Perdica,\nThe horrible fall of the great man,\nFurious for us to read,\nFollows after this, a most false tyrant,\nBorn of Macedonian birth. Which, as the Bible fully relates, was the chief master who could\nConcern himself with governing Assuerus and his people\nHe was exalted with pride\nTo God's people most contrary\nHis hateful venom he would not hide\nBut like a tyrant most malicious\nOf willful rancor fell and despotic\nFully disposed and could him not withdraw\nTo destroy the Jews and their law\nTo his intent he gained authority\nBy his subtle false compassing\nSent out letters into every country\nThroughout all Persia by the king's bidding\nThat high and low within the land dwelling\nNo one except that people all about\nShould unto Aman obey, kneel and pay homage\nThis was the bidding of King Ahasuerus\nWhen Queen Esther was voided for her pride\nAnd Hadassah, a maiden most enterprising,\nWas brought to court with the king to abide\nWho in her youth was to be her guide\nA worthy Jew called Mordecai\nIn Shushan, a large fair city\nBy whose counsel she wrought all things\nPassing fair and of great meekness. And when the eunuchs to the king brought her,\nShe was accepted for her great fairness.\nHer story bears witness to this,\nAnd there she was cherished in particular,\nAbove all the maidens in the royal court,\nAnd of all she was crowned queen.\nA decree was commanded through all the regions,\nDuring the feast that men might see,\nThe king's nobility in cities and towns,\nAnd of this feast the royal sounds\nCame to the ears of simple Esther,\nWho came with other men to see,\nBefore the palaces as he remained,\nWith other Jews in his company.\nBy chance, as he cast his eye aside,\nHe saw two porters conspiring falsely,\nTo kill the king that very year,\nAt a time when it was most convenient for them.\nWhen Esther sensed their secret malice,\nShe would not conceal it but revealed it to the king,\nWho led them to the hanging.\nAs it seems to me, a fitting reward,\nFor all those who falsely imagined such treason. By which means Mardoche was accepted by King Ahasuerus,\nlikely also to stand at liberty,\nout of the malice and fell danger\nof the cursed man who made him no cheer,\nbut compassed him in full fell manner\nto destroy him and Jews all I fear.\nThis Mardocheus, the Bible tells,\nwithdrew through himself to do reverence\nto this tyrant, the froward prince Aman,\nlike as the statute commanded in sentence.\nThis thing, provoking by froward violence,\nthis man made of hatred to be set\nbefore the palace.\nBut who cast him to do vengeance\nand oppress the innocent with might,\nand wife,\nas God were blind and had of them no sight.\nBut Punish the proud for furious violence,\nthe poor supporting for their long patience.\nAs Mardocheus, by Innocent living,\nwas accepted to assuage the king,\nThe law of Jews was set in more security.\nFroward Aman, for his cursedness,\nwas high hanged upon a gallows tree.\nMardocheus, of prudence and reason,\nthe fierce danger of Aman set aside,\npreserved his people from destruction. The tyrant hangs for his forward pride,\nThus can the lord divide his judgments,\nWhen he sees time most mighty and powerful,\nSupport the simple and punish the tyrant.\nAfter the fall of man, doubtless,\nWhen he best thought he should have ruled his flood,\nBefore John Bocas came Artaxerxes,\nMost renowned for his time of conquerors,\nWho began to declare his sudden sharp hours,\nWith all the perils of his mortal pain,\nWhich fortune again arranged,\nThis Artaxerxes, as it is in memory,\nAll other princes excelled in riches,\nWho sat on his throne famous for worldly glory,\nAnd with his throne of worldly high nobles,\nSat the story in his time as witness,\nThe highest exalted that was of any king,\nThat he should fall was it not an uncouth thing,\nKings he had under his obedience,\nA hundred provinces, twenty and seven,\nSon unto Darius, prince of most power,\nHis fame dreaded more than fiery lead,\nNone so mighty under the starry heaven.\nAccounted was that time in war and peace,\nAs was this king called Artaxerxes. He had a brother named Cyrus. From one stock came their two lines. But Artaxerxes tells the story thus: He was lord of the lands of oil and wine. And he had also by various concubines a hundred children, as it is told, and fifteen before he grew old. Of both brothers, the power lasted far. During their time, they stood in full high estate. Yet between them was a mortal war. Against nature, an unkind dispute. For such wars are most unfortunate. When blood with blood, let no man judge other. List war as brother against brother. And finally, the cause of why this war began is mentioned. Through this dispute, many a man died. The ground of all and first occasion was only this for succession. After Darius reigning in perception and in media, which of them two should next succeed. But Artaxerxes, by a manner of providence, put his brother privately in prison. That he should make no difference, nor gather people to his destruction. This young Cyrus is mentioned. Was quickly stocked, and as it is told,\nHis stature and feet were of gold.\nThough it be not remembered in books,\nHow Cyrus escaped from prison,\nYet, as soon as he was delivered,\nThrough cunning and mediocre riding, up and down,\nHe gathered people of intent,\nThrough old hatred, his brother intended to assault,\nThe field assigned, they met in battle,\nWhere Cyrus proudly put himself in the forefront,\nTo show his manhood in particular,\nSought his brother, called Xerxes,\nAnd gave him a mortal wound,\nWithout friendship or fraternal favor,\nXerxes' wound began to ache,\nForced was the field to retreat,\nAnd Cyrus was then furious as a lion,\nHis adversaries began to wake up,\nBut false fortune, full of collusion,\nUnder feigned smiling, formed a trap,\nWhich caused, alas, that day that he was captured,\nBefore I wounded him, it would be none other,\nAnd then presented to his uncle brother.\nThough this Cyrus had before been found,\nYoung, fresh, and lusty, and manly in his hand,\nBy the constraint of his mortal wound. He died soon after he found no support from the two kingdoms within perceivable distance. He held under his obedience a great expanse, like a mighty king, all perceived. By famous noblesse, richly shining, having abundant riches. It is recorded that more prosperity was added to his wealth. In true wedlock he had three sons: the first was named Darius, Arabratus the second, and Othus the third. Manly princes, like their father. Nature had bound them to him as well. To Darius, he showed favor above all others. He made him able for war because of the similarity of their years, young and green. He preferred his nobles for their high prudence. He used his impotence to support and sustain. Since he was weak in appearance to reign alone, he set up Darius with him on the throne. This was a strange and contrary thing against Persian custom. But he supposed his son Darius\nWould in such cases increase and advance\nHis father's party of natural attendance\nAnd show him truth and kindness\nHis inability to cherish gentleness\nBut often it falls so\nWhen princes are far gone in age\nTheir children's love turns against them\nShowing no friendship save for advantage\nHow they may rejoice in their heritage\nAnd in such cases when they grow strong\nThink their fathers live too long\nArtaxerxes stood in the same case\nAs his story plainly shows\nBy the rehearsal and writing of Bochas\nHow this day was false and unkind\nForgetful and had nothing in mind\nHow his father the truth to rehearse\nHad made him equal with him to reign in perception\nAnd to declare the first occasion\nTo his father how the said day\nBy a false manner of rebellion\nBegan in his working to be contrary\nI will no longer tarry\nBut with my pen in all haste proceed\nHere to describe how it unfolded in fact Artaxerxes among his concubines, there was one,\nFairest of them all, whom they called Artasias.\nShe was the fairest among Persians, alive,\nAnd though she was far advanced in age,\nLike books that delight in her express description,\nBoth in color and visage, she kept her beauty and native freshness,\nWhich surpassed her semblance, as Cyrus had briefly noted.\nHe had chosen her long before to be his concubine.\nBut when Cyrus had passed into fate,\nUnable to live in peace with his brother,\nShe was taken up by Artaxerxes as queen,\nBecause of her peerless beauty.\nAfter a long time, when he grew old,\nShe claimed the title of queen by heritage,\nOf Darius by her father's will,\nFeigning her claim by succession.\nDespite her father's opposition,\nAnd thus began the first mention\nOf their dispute. For Darius bore it still. Hir reception again against her father's will,\nAnd to accomplish falsely her intent\nOf having full possession, Tafforce made this argument:\nCirus had made her his concubine,\nMentioned while he ruled the mighty realm,\nAnd this story clearly determines\nThat for her beauty, he made her his concubine.\nAnd after Cirus' death,\nArtaxerxes, his father, succeeded,\nNo fear there, next to him.\nList her also be called for her great beauty,\nAnd so he said, \"By succession I will call her mine.\"\nKing Darius to his father,\nHe would have Artemisia the fair,\nAnd with that, Artaxerxes began to plead,\nWith a debonair face,\n\"My son,\" he said, \"I will not be contrary\nTo your desire, but out of affection,\nGrant her to your possession.\"\nOf his promise he later repented,\nAnd cast him to make another choice,\nAnd secretly sent for his concubine,\nCalled Artemisia as before,\nAnd through his cunning and unusual pursuit,\nTo the temple he sent such men. Of great Apollo, in haste she was brought,\nWhere she was veiled and made a priestess,\nAccording to the rites plainly and the guise\nOf old pagans, by Amanner's holiness.\nAnd there she professed to do service\nAs their statutes constrain and divide.\nDuring her life it could be none other,\nShe was bound to live in chastity.\nThis thing was wrought by Artaxerxes,\nBy his father's jealous frowardness.\nWhereof Darius the young, lusty king\nGrew almost mad when he saw it unfold.\nAnd began to compass malice,\nFury, rancor, and hasty cruelty,\nAvenging his father, and his party to sustain,\nWith him he had the story makes it clear,\nHis brothers in bastardy, a hundred and fifteen,\nWho to their father were false and unkind,\nOf all this number, there remained none behind,\nThat for this purpose once dissented,\nTheir consent to his death was unanimous.\nYet of this strange false conspiracy,\nArtaxerxes had knowledge,\nHow or by whom he had this knowledge,\nFor which in haste he made no tarrying. To make a man strong and self-reliant, he must free himself from this unnatural wrong. Artaxerxes, though it may have seemed well for his high nobility to seek vengeance upon unkind blood, nature decrees righteousness and condemns unkindness. This king found occasion against his children because they were unkind. Some men believe that a great multitude of children makes a man strong. But plainly to conclude, virtue is the cause if it dwells among them. However, if their nature inclines them to wrong and a vicious life leads their bridle, the greater the number, the worse they must fare. A progeny born of a cursed line may, through its forward, false infection, outwardly shine with the color of truth, but inwardly and through simulation, infect and corrupt an entire region. It is said in full old language that the fruit of sour trees takes a sour tar. This was well shown in Artaxerxes, who suffered his brother to die through deceit, leaving him helpless from his own wound. Which name ever be refused,\nUnkind blood makes his refusal,\nAll the children from his stock descended,\nWere cursed each one as here is comprehended,\nTheir stock was first contagious by nature,\nThe griffins froward, though they were great in number,\nWhich of assent did they cure by false treason,\nThey father they encompassed with false guile,\nBut there is no shade nor cover,\nSo closely kept, namely, of false deceit,\nBut the venom will show itself sometime,\nAnd thus the death contagious conspired,\nOf Artaxerxes, go full yore,\nWhereon to avenge his heart was so fired,\nOf furious ire and burned so sore,\nThat he could not delay it further,\nBut with his men fell upon them at once,\nOr they were aware and sloughed themselves every one,\nHe sloughed also all his concubines,\nThat were their mothers whom I told you to forswear,\nSuffered none to live of their lines,\nSo of that lineage he has the weed upshorn,\nFind among all no grain of good corn,\nConvicted by judgment when they were presented,\nTo his death how each one was consenting. His clothes spattered with the unwelcome blood\nOf his children, whom he shed\nAfter whose death in great strife he stood\nAnd so in sorrow led his life\nDied after in misery and fear\nDeath quenched with death and rage with rage\nLook here the fine of his unwealdy age\nThis tragedy declares beforehand\nThe great outrage of unkindness\nBetween two brothers reigning both in Perse\nUntil the division of all misfortune\nEntered in through fraternal hatred\nWhich again kind destroyed their kindred\nThe war arose contagious to teach\nThroughout all Perse of mortal unkindness\nOf Cyrus' death rehearsing the manner\nHow helpless he died in distress\nAnd how the number of brothers dressed\nTo slay their father: the story you may read\nCausing an end of all their entire kindred\nKing Xerxes with a froward countenance\nHis injuries and wrongs to redress\nSlaughtered his children and their mothers in Perse\nSpared not one of froward cursedness By which occasion took a great sickness,\nAfter dyed in mischief and in fear,\nCausing an end of all his whole kindred,\nLo here a sorrow not peculiar,\nFor through all perce ran the cursedness,\nThe crooked fame spread both far and near,\nOf this vengeable hasty foolishness,\nThe air infecting with scandalous blackness,\nTo show the vengeance the contrary medicine,\nOf blood unkind born of one kindred,\nNoble princes lift up your eyes clear,\nAnd consider by great avisness,\nThe woeful strife the odious fell danger,\nSown in kindreds of wilful strangeness,\nOf all rancor youre courage do address,\n\nOf blood unkind born of one kindred.\nExplicit liber Tarcius.\nFruit of writing set in chronicles old,\nMost delectable of freshness in tastings,\nAnd most goodly and glorious to behold,\nIn cold and heat longest abiding,\nChange of reasons may do it no hindrance,\nAnd whereso be that men dine or fast,\nThe more men taste the longer it will last,\nIt does corages renew again and gladden. Which may be called the fruit of the tree of life,\nSo permanent that it will never fade,\nTo the five wits' greatest restoration,\nAnd to pleasure most chiefly comfortative,\nFor when people are quick and good,\nThey of this fruit take their natural food,\nAuthors here conclude and also assent,\nThat writing of its kindly right\nDoes love persons and likenesses represent,\nOf friends absent, severed far from sight, D,\n\nThus the fruit of writings has its advantages,\nOf people, law had perished without it,\nOur faith appalled or virtue of scripture,\nFor all religion and order of good living,\nTake their example by doctrine of literature,\nFor writing causes, with help of portraiture,\nThat things hidden of old that were begun,\nTo be remembered with this celestial sun,\nGod set writing and letters in sentence,\nAgainst the dullness of our infirmity,\nThis world tenebrous by craft of eloquence,\nCanon Civil philosophy these three,\nConfirmed franchises of many strong cities. \"Counsels assured through writing would not have endured diligence, the chief triumphant over sloth and negligence, and memory, keeper and registrar of supposed truth, brought things past notable in substance only by writing to new remembrance. Writing is the cause that this is remembered. The lives of prophets and patriarchs, how the apostles and martyrs were dismembered for Christ's faith, His banner up to hold, and writing showed this to you as I told you, of confessors the great steadfastness, and of virgins the virginal cleanness, like a tree which every year bears fruit, showing its beauty with blossoms and flowers. Right so the food of our inward refutation has been fostered and pastured by the diligence of these old doctors and the daily fruit of their faithful labors, only writing which has so long endured. The Epigrams, once shed, had of prudent Prosper, who was so virtuous.\" And of Seneca the tragedies sad,\nThe Stratagemys of Urgecius,\nRebuked in the vices of noble Percius,\nIf in old writing a lack had been found,\nThese said things had far been put aside,\nWriting caused poets to recover,\nA name eternal the laurel wreath when they wanted,\nIn Adamantium grave perpetually to endure,\nI record I take of Virgil, Mantuan,\nWho wrote the armies and prowess of the man\nCalled Aeneas, when he of high courage\nCame into Italy from Dido of Carthage,\nThree famous books this author compiled,\nEneid I first which excelled,\nIn rhetoric by sovereignty of style,\nHe drank such plenty this poet as men tell,\nOf the streams that ran down from the well,\nWrought by the nine sisters that are in number,\nProfessing knighthood most clearly to terminate,\nFor in that book he failed not,\nWith a voice melodious to describe rightly,\nThe great conquest of Rome and of Italy,\nWrought by Aeneas, the manly Trojan knight,\nWhose verses notable you give such clear light,\nThroughout the world as in rhetoric. Among poets, none was like him. He wrote this poem with his own hand. Two other books, one of pasture and the next of land tillage, he conveyed with the simple meter's play. Through these three labors, he achieved a palm. To make his name renowned above poets, he wrote. The art of poetry had set within his cloister, the conquests of knighthood their triumphs and renowns. I read Ovid's Metamorphoses,\nThe great wonders, the transmutations,\nThe moral meanings, uncouth conclusions.\nHis book, Depositum, I have found and with great diligence,\nI have compiled full many a poem lamenting absence.\nOf the craft of love, he had compiled a book.\nCaesar had great disdain for it,\nWhich was the cause that he was exiled,\nTo abide in Ponto and never return.\nAnd yet, he did his labor in certainty,\nIn hope of grace, his vows to apply,\nTo write a book of love's remedy.\nWriting of the old with golden letters,\nThe labor of poets does highly magnify,\nRecorded on Petrarch in Rome, laureate. Which of two fortunes wrote the remedy\nCertain Eglos and his cosmography\nAnd a great conflict which men may read and see\nOf his quarrels within him secret\nHe wrote seven psalms of great repentance\nAnd in his affliction was commended Scipio\nAnd wrote a book of his ignorance\nBy a manner of excuse\nAnd set a notable compilation\nOn the life called solitary\nTo which this world is forward and contrary\nAnd thus by writing he gained himself a name\nPerpetually to be in remembrance\nSet and registered in the house of fame\nAnd made epistles of full high substance\nCalled sine titulo and more himself to advance\nOf famous women he wrote the excellence\nGresilde preferring for her great patience\nWriting also remembered has how Troy\nWas destroyed since gone many a year\nThe slaughter of Hector, chief pillar of their joy\nAnd for the party of Greeks wrote of Omere\nWhich in his writing was particular\nFor Tachille who wrought all by fraud\nAbove Hector he gave a singular laude. Writing makes the chaplet green,\nBoth of Aesop and Juvenal confirm,\nDante's labor also sustains it,\nBy report, it is most celestial,\nSung among Lombards in particular,\nWhose three books tell the great wonders,\nOf heaven above, purgatory, and hell,\nThrough writing, men come to know the miracles,\nOf blessed saints and their holiness,\nMedicine heals and also obstacles,\nGaining mortal wounds and every great sickness,\nRecreation and solace in distress,\nQuiet in labor in poverty, patience,\nAnd in riches, truth and conscience,\nShortness of life and forgetfulness,\nThe wit of man dull and always sly,\nNegligence and froward Idylness,\nEach one a stepmother to science and knowledge,\nI dare say, writing is not in vain,\nOnly ordered for our advantages,\nMemory and mind of past ages were deduced,\nAnd thus, in chief, the reasons stated,\nBringing the heart of Bochas to writing,\nAnd to remember by many old stories,\nThe state of princes in high seated chairs,\nAnd for vices, their unexpected falling,\nYeuen an example as I boldly affirm. Of false fortune, beware\nThe first three books, clearly mirrored,\nFully accomplished as Bochas undertook,\nThe cause of the falling of many conquerors,\nOnly for truth and virtue they forsook,\nFor which my author toward his fourth book,\nBegan sharply to sharpen his pen,\nOnly by writing to gain a name,\nMy author Bochas, who could do so much,\nBegins here to make a process,\nAgainst the outrage of proud princes,\nWhich were brought low for their forwardness,\nAnd notably remembers meekness,\nWhich stands whole in one and continues,\nIs always franchised from danger of fortune,\nBut he in manner recapitulates,\nThat fall of many who sat in high stages,\nHow they stood for vices in no certainty,\nCame to misfortune for their great outrages,\nRemember first Priam's damages,\nAnd he lost crown and royalty,\nFor sustaining false accusations,\nThe fall recounting of chariots,\nThat gave his daughter while in marriage,\nTo one called Cambyses,\nA poor man born of low lineage. For he should have no advantage,\nNeither in right nor wrong,\nBy rebellion against him to be strong.\nFor he had once had a vision,\nThat one would come from his line,\nWho would put him out of his region,\nAnd cause him to fail.\nBut fortune could overcome me,\nThat all his wisdom availed him not,\nFor again God prevails over counsel,\nNeither that kind of his unhappy chance,\nNor the falling of Caesar, king of Rome,\nNor of Tarquin, for his misgovernance.\nThough Bochas here remind you of it,\nFor it seems to me a thing in vain,\nA thing told once to tell anew.\nAnd he does not now wish to be reckless.\n\nIf the king called Artaxerxes,\nWhat more could it avail,\nBut he proceeds straightway to Ionia,\nTo their stories and begins here,\nAt Marcus Mausolus, a Roman consul.\n\nOnce upon a time in Rome, there was a great lineage,\nCalled the Mausolus, of renowned nobility,\nAnd from that stock, fair in his youthful age. This text appears to be in Old English, and while it is readable, there are some errors and unnecessary elements that can be removed for clarity. Here is the cleaned text:\n\n\"This marches the story bears witness,\nBy process he was made consultant of that worthy town,\nWhich to the common greatly availed,\nHe drove in his days many strong battles,\nAnd always prevailed through his great might,\nAnd in the field by a singular fight,\nOvercame his enemy, as is told,\nAnd took from him a rich booty of gold,\nTorques in Latin is a booty,\nA circle of gold which this marches won,\nBrought it home through his chivalry,\nAnd was called Torquatus then,\nMarchus Torquatus, and thus the name began,\nAmong Romans Torquatus was called,\nAnd he often imparted good and life,\nFor the city's entrance into the field alone,\nAnd there conquered for a prerogative,\nSundry crowns with many rich stones,\nWon tunicles of gold many one,\nFor that time for various high enterprises,\nWere crowns made in many sundry ways,\nAs Agellius makes mention,\nThere were in Rome decreed,\nFor such as had fought for the town.\" As for their labor, they received rewards called champion's fees, which variously in time and power partook of their lives for the toughest right. Like their deserts, the crowns took their names. Some of them were called triumphal, others also called obsidional. In Roman tongue and some were mural, and two others naval and castle. All they were of great excellence. The triumphal crowns were made of gold, set with sapphires and rubies in fold, upon the heads of mighty conquerors. And when Rome was shining in its flowers, that crown called with boughs was borne, in their vulgar theater, the obsequies of which I spoke before. The book was designed. Crowns notable, wrought like grain or corn, through prowess, a crown to be won, another crown that was called mural, was given and granted by the emperor, to him who first won it upon the wall, alone in hope of some support. And he who could endure such a brutish thing\nShould wear a crown of green\nNaval crowns were once decreed\nFor those who fought manfully at sea\nWhen their ships were to be held back\nHe who, of manhood and martial surety,\nFirst entered upon his enemies\nShould receive, in the sight of all the people,\nA crown like a brother, clear and bright\nThe crown next, which is called the crown of combat,\nWas customarily given to that manly knight\nWho sought advancement through his magnificence\nHostiles assembled, Jupiter would of might\nThe crown also called the Imperial\nFirst took the name of joy and gladness\nWhich kings' princes wore in their martial acts\nThey once used it in their joyous nobility\nAt sudden skirmishes of casual hastiness\nAnd because they were invincible in power\nTheir noble crowns were intricately crafted\nOf myrtle branches, which were incomparable\nEnduring forever and corrupting nothing\nFor this word \"Oval,\" if it is well sought,\nIs said to mean gladness, as put in memory.\nOrdained for princes after their victory. Another crown called Cinica,\nOf oak bows was made round and plain,\nOrdered for those who in battle could rescue a citizen\nAnd slay his enemy, a foreigner,\nOf mighty oak he should climb to wear a crown upon his head,\nAnd like knights in martial delights,\nFor common profit did he himself advance,\nSo for their noble, victorious merits,\nThe Roman people had great pleasure,\nWith sudden crowns they rewarded their knights most famous,\nMy author records, called Aelius,\nAmong others who did his best pain,\nTo manfully recover such crowns,\nMarcus,\nPut often his life in mortal danger,\nFor in his power so much he ensured,\nThat he deserved full praise ago,\nOf these sa,\nAnd to increase his noble fame,\nHe did a thing both manly and divine,\nWhereby he gained a surname,\nTo be called Marcus Capitolinus,\nWhich above all his names shone bright,\nWhen he alone, by himself,\nDefended the Capitol from enemies,\nWhen they of France had taken the eye,\nPut all Rome in peril, causing it to flee. And wait nearby with a great retinue\nThe Capeto\nBy a passage that lay far out of sight\nUnder a rock called Carmenton\nTheir cause entered into the chief dungeon\nThey were shrouded under a dark veil\nWith order and mighty violence\nTowards midnight they scaled the wall\nMost quietly, keeping silence\nDumped openly for lack of resistance\nThat they should enter\nTheir hour assigned, the Capitoile wine\nBut the guards within closed\nWoke up loudly at the noise of their coming\nBegan to flap their wings and arose\nWhere through this marquis in his bed lying\nGrew terrified and tore at the bedclothes\nTook his weapons most furiously and angrily\nAnd to the walls in all haste he went\nAnd him that came first upon the wall\nOf very force without more delay\nDown into the tyre he made them have a fall\nAnd all his fellows busy in scaling\nWith shield or pavises or ladders raising\nThis manly Mark to understand briefly\nInto the flood made them descend\nUnto the death of him they were approaching For by his knighthood and high renown, Marculinus saved the Capetoyles and rescued all the town. The fortune at that time fell to him. The Capitolinus men called him and granted him the name, to be remembered perpetually and registered in the consistory in golden letters. The men I spoke of kept watch so well on the night and offered to Iuno solemnly with great torchlight. Iuno granted them provision when a famine made their store fail. They spared and took nothing as vitaille. Thus, Marculinus was a mighty conqueror, worshiped in Rome with the assent of all. But when some people were set in great honor, it sometimes happens that they do not hold themselves in check. With covetise, their hearts were so blended that they surpassed their sufficiency above their degrees, striving to surmount to higher dignities. This Malcius was driven by ambition to suddenly ascend to greater worships. In this city, Demynge sought to have an advantage and in himself began to arrogantly claim superiority over all others. He boasted of triumphs reserved for him and aspired to climb higher than he had achieved. However, there was one, as it is recorded, named Camillus, a man of great substance. He governed the city and the mighty town above all others. To his greatness, no man could approach. An age came when the nobles began to despise the marchus in their hearts. In his heart, Camillus harbored great envy which led him to act outrageously against Camillus. The town was governed by Camillus in peace and war, and the marchus sought to promote himself above that prince in worship and honor. First, the people favored him, and through a conspiracy, he gathered the hearts of the commune and also a great multitude throughout the city. Thus, the dreadful enmity arose within Rome. The story goes on as follows between these princes Camyll and Maulius. The venom between them two was first caused by false reasons,\nWhich created new disputes both high and low,\nBringing strange and unusual opinions for every man,\nAs they were driven by their fantasies,\nBut to halt this outrageous error and these furious strife,\nAgainst the Tuscan came a dictator,\nNamed Cornelius Cassius at that time,\nWho blamed Mulius for causing such discord in the town,\nAnd commanded him to prison,\nWhich in effect tarnished his reputation,\nBut later the cloud of that darkness,\nBy common favor, was turned into clarity,\nFor as it should have been for the nobodies,\nIn his defense the commons rose as one,\nFirst when they had among their great rumors,\nMyd, their leader, rebuked the worthy senators,\nBecause Marcus was set in prison,\nWhich had been so beneficial to the town. Whom they sought to deliver, various men did; and as I find even thus they acted. First, they clad them in mourning cloth, pale of face, pitifully weeping. Their beards unshaven, like furious men, they ran up and down before the prison all night long, waking it, and openly wreaked their harm upon it. They threatened to break the prison and to stop their clamor. The senators immediately ordered him to be delivered out of his confinement. They lost his fetters and broke his chain. When he was delivered out of pain, he was unwilling to cease from hasty cruelty and proud revenge. In his furious, presumptuous manner, he defied the senators and tribunes, each one, and said he would govern Rome. At his outrage, they despised him at once. The people's hearts were turned away from him. By consent, he was assigned to come to judgment. Forsaken, he was throughout the city. There came not one with him from his kindred. He found no help in his adversity, save a few who came with him in deed. Of the commons feeble at such need\nAnd thus he found no resistance\nBut for succor constrained and in fear\nAway he put his clothing and vesture\nAnd naked stood truly in deed\nShowing his wounds which he endured\nAt many scarious and disfigured\nAnd for rescue to speak in few words\nThe capitol to them he showed\nAnd in supporting also of his quarrel\nMe\nFirst to his god's loud he appealed\nTo preserve him from what he was intended\nThe people about him with tears all spent\nThat the judges were astonished in deed\nWhereas they sat against him to proceed\nBut secretly he was led out of sight\nTo a place called Frowmentyne\nAnd there alas they were merciless\nHis doom by rigor fully to termine\nSpared neither nobles nor line\nFor the Capitol out of the chief dungeon\nLow in to Tiber for to be cast down\nThis was his end void of all favor\nWhich no man would redeem or amend\nBy cruelty cast out of all that tour\nWhich he whilom most knightly began to defend But what man can comprehend\nThe uncertain solace found in necessity\nTo those who labor for any company\nLet men behold those who trust in worldly things\nAnd especially them who are proud and haughty\nOpen their eyes cast up their looking\nWho trusts in fortune his trust is but in vain\nAnd if you like a clear example find\nAmong remember Marcus in your mind\nWhat availed his nobles in battle\nHis rich plates or his uncouth mail\nHis mighty shields that shone so bright and clear\nOr his triumphs sung far and near\nOr his victories for the city wrought\nIn his misfortune availed him right nothing\nHere John Boccaccio calls to memory\nThe strange salary the famous reward\nOf them that gain by conquest and victory\nHonor and triumph within Rome towered\nHow it was used he makes mention\nCeremoniously he rehearses the manner\nWhich I shall write if you list to hear\nA wise was taken first of three estates\nOf men of armies which that saw in deed\nThe magnanimity Of him who shall have it by judgment,\nOf the clergy they must have assent,\nAnd of the Senat and people most notable,\nBy preface sought out that he were found able,\nThis prince also other than the captain,\nWho shall the triumph receive of very right,\nWithin a careful, richly beseech,\nHe shall be set of gold borned bright,\nFretted with stones which shall yield a light,\nAs Phoebus does in his midday sphere,\nThat no darkness about him shall appear,\nThis heavenly chariot shall for more delight,\nTo show tokens of his knightly glory,\nBe led and drawn with four steads white,\nThrough the city in token of his victory,\nAnd he shall have for a singular memory,\nIn his right hand a palm of gold full shine,\nAnd on his head a crown of laurel green,\nHe shall eke have above all his armor,\nPowdered with palms a coat of purple red,\nIn his left hand his quarrels for to assure,\nA standard round declaring his manhood,\nAnd all above set upon the head,\nThe princes armies full rich of apparel,\nIn whose quarrel he accomplished in battle. And the said standard shall be richly draped with red color, and so this knight, this most marshal, shall be conveyed like a conquered one, and yet, for more increases of his honor, upon their feet his prisoners each one shall go around about his chariot, the most worthy one by his side. All the remaining poets who dwell in the town shall wait for him at his homecoming, and Dionysus' devise and of his conquest they shall sing, and strange minstrels also shall be recorded, their instruments shall touch the heart. All with the intent to give him more courage, to the capital he shall be brought, and let him list not fall into any pride or outrage, nor surrender within his own thoughts. The most wretched one of the town shall be sought out, who according to custom shall have a staff in hand and stand behind his back, Gnotos Eolitos in Greek he should be called, which in our tongue plainly expresses \"Know thyself,\" on account of Fortune's capricious doubleness. On whom you may have no certainty\nAnd he who doubts where that it is thus,\nLet him remember the end of Mallius,\nWhat availed his triumphs or his byes,\nCrowns of gold and pearly fresh tunicles,\nHis high prowess or all his chivalry,\nSingular feats or martial articles,\nNewly remembered or read,\nWeigh his merits and see\nHow into Tiber they cast their champion,\nTo his excuse never availed Neverade,\nFavor of the commons cared for his wounds,\nNor to the gods his lamentable appeal,\nNor remembrance of their franchised bounds,\nTerritories nor winning of the grounds,\nWhich that he won with spending of his blood,\nAll knit in one to him they stood,\nHere you may see how suddenly\nClarity of fame can change to darkness,\nGlory to reproach, worship to vileness,\nAnd joy passed to mortal heaviness,\nSweetness of savour into bitterness,\nAnd sobriety into furious rage,\nAnd old frailty to thralldom and savagery,\nFor there was neither request nor prayer\nThat availed to his deliverance. In Chains fettered, deadly fear of look and cheer,\nAbode the sentence of his final governance,\nPale-faced with trembling countenance,\nWhen he alas began mortally to approach,\nToward Tereus, to the hideous rock,\nOf Tereus this rock bore the name,\nAfter a lady, as is mentioned,\nCalled Tereya, who filled great shame,\nBecause she was consented to treason,\nTo bring enemies into Rome's tow,\nWhose story is well known,\nUnder that rock she was Idolized low,\nThis rock also was called Carmentis,\nAfter a woman of great authority,\nCalled Carmenta, who through her high renown,\nThe capitol made in that city,\nAnd she found letters first of our alphabet,\nAnd Cunningham had among her works all,\nDeclare beforehand what should befall,\nAnd on this hard, stubborn rock of stone,\nFrom the capitol, Marcius was cast down,\nNo favor or friendship he found,\nFor all his battles fought for the town,\nThe common hearts were turned up so down,\nWhose love is like prey at trial.\nThe common people may hot and cry fast. In this tragedy, men may observe and see\nThe perilous damages of false ambition\nWhen hearts are steadfast but promises will not last,\nAnd one, uncontrollable lust divided between two,\nFirst, when in pride he would have been received,\nTo high estate which he could not attain,\nWhere the Senate began to despise him,\nAnd the commons falsely at such a need,\nLest he lead them into misfortune and take no heed,\n\nThis malicious one was deceived by his trust,\nWhose unquenchable lust was parted on twain.\nFirst, when in pride he would have been received,\nTo high estate which he could not attain,\nWhere the Senate began to despise him,\nAnd the commons falsely at such a need,\nLest he lead them into misfortune and take no heed,\n\nIn this tragedy, men may behold and see\nThe perilous damages of false ambition\nOf those who are not content with their degree\nBut would climb up like their opinion\nTo high estate by usurpation,\nWhich does not consider the sentence of scripture,\nIn good men, the longest may endure,\nWhoever usurps to higher dignity\nThan appertains to his condition,\nIn royal chairs to make his seat,\nAnd has no title or reason.\n\nThrough forward pride, full oft he is put down,\nFor lack he sees not every creature. In a good man may longest endure,\nWhere Dedalus taught his son to fly,\nHe first gave him high discretion,\nTo keep his wings free from Phoebus' heat,\nAnd from Neptune's cold congelation,\nMeaning hereforth for short conclusion,\nThat he who lists with joy his state to assure,\nIn a good man may longest shall endure,\nRemember the manhood and magnanimity,\nOf Marcius Maulius, who by presumption,\nWould have governed,\nMaugre the Senate ruled that mighty town,\nWhich turned after to his confusion,\nFor he saw not such was his fortune,\nIn a good man, men longest may endure,\nSome in their greatest high prosperity,\nOf froward corage and furious motion,\nIn their great wealth by false duplicity,\nHave a manner strange condition,\nNot to be content with plenteousness nor folly,\nBy a false etiquette which of their nature,\nIn a good man cannot long endure,\nBut in this earth's greatest felicity,\nIn heart's ease richest possession,\nWith sufficiency content to be,\nOf worldly trouble to show occasion,\nMeaning no quarrels causing no discord. \"Nothing endures that is hard to cure,\nFor good men can longest bear,\nPrinces remember in your most majesty,\nEnvy causes division,\nBe of one accord, trust in no one,\nWhich at a point is but deceit,\nAnd especially flee simulation,\nYou may see in Marchus a plain figure,\nWhich for ambition could not endure,\nAfter the fall of Marcus Mamilius,\nBochas began his style to dress,\nBriefly to tell of Neptanabus,\nKing of Egypt and of his great riches,\nShowing before in all his nobility,\nBy uncouth craft how he could not choose,\nThat in all haste his crown he should lose,\nFor he was courting in particular,\nAnd right expert as is mentioned,\nIn all the sciences called liberal,\nAnd knew before by calculation,\nHow God would make a transmigracion,\nOf his kingdom and plainly to report,\nThe land of Persia to Greek full transport,\nFor by King Pisces out of his country,\nMaugre his treasure, his courting, and his might,\nThis Neptanabus was constrained to flee,\nDaring not to have of him a sight.\" And into Greece he went at once, not like a king but after old writings,\nLike a magician he worked wondrous things\nTo further proceed with fortune,\nBy his cunning he was greatly advanced,\nAnd by his clever workings in deed,\nHe was acquainted with Queen Olympias,\nAnd so secretly, this is the case,\nThat upon her men said by divination,\n\"Get away Alexander the great king.\"\nBut how he fled from his region,\nOr his images or illusions,\nBochas makes no mention,\nNor how he worked by incantations,\nNor of his subtle operations,\nNor how he appeared to the queen like a man by night,\nSave for his death, Bochas writes nothing,\nRemember not the time nor the date,\nHow he and Alexander sought\nThe course of stars toward the west late,\nAnd how his son, like him, met his fate,\nDown from a bridge by full mortal wrake,\nCast him backward and so his neck broke.\nAfter this, Bochas hastily\nBegan to announce the pitiful case\nOf Pansanos. And all the manner of his unfortunate chance,\nA duke who found a city called Bisante in Lacedaemon,\nOnce known as Athenae, its gates guarded with might.\nThey of Athens exiled the same Pansanes,\nAnd fortune, through her false envy,\nCaused that duke, without further delays,\nTo end his days in sorrow and poverty.\nAfter the fall of these two,\nJohn Bocas was moved by anger,\nTo recount with great pain,\nThe great fury and odious rage,\nOf Heliarchus, who was not famous in chivalry,\nBut annoyed all with his tyranny.\nTherefore Bocas began to despise him,\nDesiring only to avenge himself,\nThe tyrants, more numerous than one or two,\nAnd by writing, he made war against them,\nIn his hand he took a pen,\nHe declared in order the perilous pestilence,\nWhich they wrought by mortal violence.\nFirst he speaks of Fortune's right,\nAgainst furious and mad tyrants,\nShe has full cause to show her might. Tappan their dignitaries, who rejoiced to shed blood,\nDonated only labor and divided,\nTo spoil the temple in many various ways,\nAnd Heliarchus, through his cruelty\nAnd continued false extortions,\nWas a mortal enemy to a fair city\nCalled Heraclea and many others,\nAnd by extorting false oppressions,\nAs the deed was concluded at a prefect's,\nAll that country he brought to chaos,\nTurning his grace and favor to hatred,\nMercy and pity to cruelty,\nFranchise of people to servitude and fear,\nOppressed their freedom and old liberties,\nAnd all their statutes by which they were made free,\nHe interrupted, not by force but by right,\nWhich made him odious in every man's sight,\nBut to restrain his great extortions,\nFortune, for now, was not reckless,\nFor his horrible abominations,\nShe began to avenge him with the merciful gods,\nBy a good knight called Leonides,\nWho with a fellow born in that country,\nCast upon this tyrant as avenging agents,\nThey deemed it a charitable deed. To set their land in quiet and ease,\nThey slew the tyrant, whose furious blood\nTo quench its great displeasure, shed.\nHis importable malice caused this deed.\nAnd with their swords they cleansed the site,\nSlaying the tyrant in his mortal body.\nMany a man was eager for this act,\nEspecially Heracle, the city.\nIt was meet that he was slain to bring peace,\nTo all a commune.\nBehold, men may see the rightful reward,\nOf tyrants who, by their violence,\nHave no conscience to oppress the people.\n\nAfter this tyrant, with heavy cheer,\nAnd pitiful, lamentable countenance,\nAppeared Bochas Denys. In tyranny most vile,\nThrough his land hateful and reproachable,\nBut still he prayed me to write and say,\nBochas list not to rehearse his lineage,\nNor make inquiry into his genealogy.\nFor he was filled with all his great outrage,\nFull of every vice, pride and lechery,\nGreed and envy. In Cecile held his royal sight,\nAt Cyracus, a mighty strong city. This man was accused of being most malicious in thought and deed. As it is recorded in scripture, he slew his brothers, cousins, and kinsfolk, so that he alone might possess in peace and without trouble or interruption all of Cecile, the mighty region. Among all vices, Bochas does specify, he drew others into idleness. He followed his lusts of foul lechery and often filled in with drunkenness, thinking it was most sovereign blessedness. Like a master of fortune, he continued to follow his lusts. He grew very fat and very corpulent, and his eyes began to darken from sight. This man, most vicious, could not well endure the daylight. And with the help of robbers and false ones, he slew from his city nearly all the citizens. His vicious life, when recounted, was contagious to the audience. His extortions and pillages wrought in Greece and Perce were so wretched that to write or tell them in sentence would infect the ear with pestilence. But I will briefly remember and describe\nThe sacrileges he committed in his life\nIn Venus temple near Cythera\nHe called a great number of women\nHe beseeched them well and oppressed them\nHe made his men unfairly fall upon them\nHe deprived them all\nBy his outrage and forward violence\nThey stood naked each one in his presence\nAnd when he saw their shape and features\nAnd such charms as pleased him\nRobbing the remainder, he took from them their garments\nAnd let them go without order\nFor this uncouth and abominable act\nTheir city Laconia rose with mighty hand\nFor his outrage banishing him their land\nAnother time also he summoned\nWithin the temple, as it is told\nOf Jupiter to Saturn\nThere he beheld his numerous relics\nSaw among other lovers a large golden mantle\nWhen he cast his look upon it\nThat rich jewel to his use he took\nAnd thus he spoke to excuse himself\nIt was too heavy and too costly\nIn summer season for mantle to use Because it was too large and heavy\nAnd moreover he alleged for him thus:\nSince the garment forged was of gold,\nFor Winter's son how it was too cold,\nAnd when he began to pull away the mantle,\nThen right away this tyrant deceitful\nGave him another mantle made of wool,\nAffirmed truly it was more convenient,\nTo other causes more meet and agreeable,\nConcluding thus: for summer it was too light,\nAnd warm for winter to wear on frosty nights,\nAnother time this tyrant also,\nWho was of heart most avaricious,\nEntered once the temple of Apollo,\nAnd of his son Asclepius,\nAnd this tyrant fell and contrary,\nBeheld Apollo beardless who was old,\nAnd Asclepius with a long beard of gold,\nQuoth Denys then, as it seems to me,\nHere is a strange and contrary convenience,\nThat the father beardless should be,\nThe son bearded standing in his presence,\nMade anon by sturdy violence,\nTo take away the beard which in his sight,\nOf most fine gold shone so clear and bright,\nThrough Greece and Perseus wherever he went. In all temples, this was his behavior:\nThe stately relics with many rich stones,\nAnd massy tables of great substantial weight,\nHe took them all, sparing none, living like a thief,\nUntil, through vengeance, he was brought to misfortune.\nCyracusanys was where he was crowned king,\nAll assent there is no more to feign,\nFor his outrages and vicious living,\nThey banished him, never to come again.\nAnd so this tyrant, in vain,\nRoamed about the world like a false fugitive,\nAnd so, at his own misfortune, this denys lost his life.\nThis tragedy yields a warning,\nTo all who have dominion over people,\nPrince, duke, or king,\nTo shun plunder and false extortion,\nLest they consider how, through force,\nFoul pillage and forward tyranny,\nThis said denys at his own misfortune must die.\nFirst, he falsely imagined,\nTo slay the Citizens of his royal town,\nHis brothers, cousins, kindred, not sparing,\nBrought all his blood to destruction,\nIn slaughter, he had such delight,\nRejoicing ever in murder and robbery. Which caused him to despair and die,\nTo spoil temples was his rejoicing,\nHe took all their treasures to his possession,\nTables of gold with stones fresh shining,\nAlso from other gods he took down relics,\nWherever he rode in any region,\nWhoever sacrificed and committed felony,\nCaused him unwarily to despair and die,\nIn Venus temple, by record of writing,\nHe did a foul, forward abuse,\nAll gentle women that came there to offer,\nThem he despised and violated, as mentioned,\nLet them be naked without exception,\nFor which defame and great ungentleness,\nHe was banished and died in despair,\nNoble princes remember this thing,\nCompassed malice and false collusion,\nMust have evil ending and come to reckoning,\nFraud receives reward with fraud,\nConcluding in reason, that all tyrants openly declare,\nHad here short life or died in despair,\nYou people who are astonished in your eyes,\nTo see tyrants that were incorrigible,\nLeft from their seats that held them so wise. Though their power was invincible,\nThough before God nothing is impossible,\nTherefore remember and do nothing marvel,\nWith unwary falls though fortune assails,\nFor when tyrants have reached high stages\nOf dignities reigning like raging lions,\nFull hard it is to wrest their corages,\nTo temper their dispositions,\nWorldly felicity so blinds their reasons\nAs they to God were equal in power,\nAnd had fortune under their danger,\nRecord of Dionysius that oft was affrighted,\nBassanius of fortune like as was his fate,\nFor vicious living three times dismayed,\nAs his story remembers of old date,\nNext on the ring comes\nWith one Vitruvius, tyrants of Italy,\nReigning like w,\nFor when tyrants in diverse regions\nOf subjection catch an opinion\nThat their estates and dominions\nShould ever endure by long succession,\nAs God nor fortune might not put them down,\nBut as they were in their estate royal,\nThis world to rule to both two equal,\nToward God they have lost shame and fear. Touching his rewards, whether of joy or pain, indifferent between truth or falsehood, their lust served none who laughed or played. God was forgotten at their disdain. As both were reconciled to their lure, they falsely transcended the bounds of measure. For a time, as books specify, God allows this, as it is mentioned in the scripture. Fortune favors some people like their opinion, deceiving them with tenfold power. As she was set plainly for to see, she served their lust and dared not disobey. I record I take on proud Policrates, tyrant of Samos, besides these edges. He labored sorely early and exceeded, against conscience of furious cruelty. Abounding in riches and desiring to have plenty of worldly treasures, fortune showed outward great tokens of pleasure. She was also right favorable and benign to him, attending him in all her aspects, as if she had been under his obedience. To stuff his coffers with treasures, locked fast. Fortune was favorable to him by many diverse signs. Of false intent, he sought to mock him at the last,\nAll worldly riches he obeyed his lusts,\nAnd when he found she was so favorable,\nFor a truce as she listed to play,\nThis blind goddess, uncertain and ever unstable,\nSet him so high at the family's table,\nOf false intent in his royal estate,\nWhen he sat highest to make him have a fall,\nFor in himself of pride he began to deem,\nHow that he stood most in prosperity,\nOf them that wore crown or diadem,\nAbove all others in most felicity,\nAnd thus encouraged in his royal thought,\nHe thought himself equal with gods in common,\nFar from all danger of fate or fortune,\nAnd for temptation of God and the power,\nAnd of fortune the variable doubleness,\nHe took a ring of gold full bright and clear,\nTherein a ruby of excellent redness,\nSeeking occasion of new happiness,\nWhich never before had known such a thing,\nInto the sea he cast his ring anon,\nDisdained again to recover,\nFor he deemed it was an impossible task,\nBut right away fishermen of adventure,\nLike a marvel, very incredible. Among the waves hideous and horrible,\nThey cast their nets if it would avail,\nTaking away the ring from his entrails,\nWhich was presented at a solemnite,\nTo pledge with great reverence\nWhen he sat crowned in his most dignity,\nAt a feast of famous excellence,\nThe fish undone at once in his presence,\nMy thentrailes his curer found the ring,\nOf adventure and took it to the king,\nWhich deprived him of pride and high presumption,\nNeptune, god of the salt sea,\nHad of his ring made restitution,\nAnd dared not offend his majesty,\nWhereupon a fantasy caught him,\nNeither heavenly goddesses nor Fortune blind of sight,\nWere both unwilling to tempt again his might,\nHis great outrage to God was not unknown,\nAnd his presumption, fortune has well perceived,\nFor which she made adversity her bow,\nAnd from her wheel the spokes she has so guided,\nWhereon he sat most richly magnified,\nThat he unwarily down from his high nobility\nWas brought full low in sorrow and wretchedness,\nIn worldly joy, nothing is more to fear. When fortune is most blandishing, and her flattery is high on her wheel to make fools sing, she brings forth her nature's sorrow. Witness of princes, old or new date, and record also of proud Policrates. Sometimes he sat high on fortune's wheel, of prosperity with bemys clear shining. Whose temple is made of glass and not of steel, his castle is unwarily dissolving, though it be fair outside in showing, uncertain to stand on and brood for to abide. Who trusts most / most likely is to slide. The merry queen of cheer and face double, through her favor began to vary. From Policrates she set him in sorrow and trouble, waxing again him maliciously contrary. Causing Orontes constable with King Darius, maugre this tyrant in most his cruelty, to begin a war on Samos the city. And when his glory was most clear of light, and his nobles shone highest at the full, fortune began through her changeable might to pull the threads of his prosperity. Then at first his courage began to dull. And all his pride unwarily for tapestry,\nWhen he was spoiled of his riches, all\nFirst, when Orontes his country began to assault\nTo procure some sudden adventure,\nHe was outwitted and taken in battle\nBy a full perilous mortal disconfiture,\nThus fortune could bring him to her lure\nThrough her unexpected, ugly, false disdain,\nLed into prison and bound in strong chains,\nThe people dwelt within his region,\nRejoiced in their hearts to see him suffer pain,\nHis tyranny, his false extortion,\nCaused that they did show him disdain,\nFor his death no man lists to comply,\nMen throughout the world be glad and have pleasure\nTo see a tyrant brought unto shame,\nFour things his torments did augment:\nSudden departure from his old riches,\nAnd that he saw each man in his intent\nOf his misfortune have so great gladness,\nHung he was, my witness bears witness,\nAnd hung so long in tempest rain and thunder,\nTill every joint from other went asunder,\nTo beasts wild and folk's ravenous,\nNaked he hung, such was his adventure. To all folk he was odious,\nHad in contempt of every creature,\nAt his departing denied sepulture,\nReward for tyrants, vengeful and reckless,\nThose who cannot suffer the people to live in peace,\nThus may tyrants exceed far their bounds,\nBy false outrage, full well resembling,\nCruel wolves or furious hounds,\nFretting with an itch of greedy cruelty,\nTo staunch their hunger avails no plenty,\nWhich for their surfeits forwardly refuse to redeem,\nWith Polycrates in hell shall have their due,\nAmong all stories to tell the pitiful case,\nOf woeful plaintiffs who put themselves in peril,\nWith weeping eyes, my author John Bochas,\nWas moved in heart not to be reckless,\nWhich alas, as it is remembered,\nWas for his truth on pieces all dismembered,\nFor when Bochas began his story,\nNo man had a heart so hard\nThat could keep his eyes dry,\nTo see the process of his torment,\nYet went my author his woeful pen to write,\nTo record the wrong done to this philosopher,\nThis Calisthenes, in youth right well-wed. His green age promoted to doctrine\nBy influence of heavenly fate endowed\nGreatly to profit in moral discipline\nDisposed of nature by grace, which is divine\nTo conquer as books specify\nThe noble surname of philosophy\nOf his merits famous and notable\nPhilosophy did her best to give him succor, because he was able\nThe most precious liquid from her breasts twain\nMost precious liquor who might there attain\nFor balm is none the virtue so well declared\nOf worldly riches may be compared to it\nThis precious elixir is yours alone\nAbove all liquids it does so far excel\nWho's original sparing in the holy schools\nOf Athens, as famous books tell\nFor of philosophy there sprang first the well\nWhere Calysthenes the experience was well known\nWith fullsome plente was fostered in his youth\nThough he was born of a good lineage\nVirtue made him more high to ascend\nTo be enhanced for nobleness of character\nMore than for blood, who can comprehend?\nFor philosophers and clerks more commended. The moral virtues prized by writings\nExceed all the treasures of worldly crowned kings\nOf gentle stock, reckon out the issues\nThat are descended down from a royal line\nIf they are vicious and void of all virtues\nAnd have no trace of virtuous discipline\nWith temporal treasure, though they flourish and shine\nAs for a time sitting on high stages\nWithout virtue, they are but dead images\nFor though princes have conquered by battle\nThis world in roundness by their chivalry\nWhat may their triumphs or nobility avail\nWithout that virtue by right their titles guide\nTo be compared to philosophy\nFor philosophers apply all their intentions\nTo know heaven and\nThey set no store by transitory things\nNor by fortune's expert double nature\nTo heavenly things is set all their memory\nHow the seven planets in their courses move\nMeaning their starry sparks in their brightness\nWith revolving spheres of the nine stars\nMothers of Music as authors determine\nAnd in the noble two, famous houses. Flowring in Greece, the richest of all, were called the fairest and true spouses of philosophers, more than one. In Athenaeum and Athens, they shone brightly with most reverence. This world was tenaciously illuminated by liberal sciences. Among them, in his youth, was placed to learn in the two schools of the prudent Socrates and Plato, who held the key to secret mysteries and divine Ideas. In these two schools of great ability, none were profited as much as he. These old scholars, these two philosophers, were called in this world the sovereign repositories and precious treasures that kept the chests twain. Among their breasts, where God had ordained most clear possessions to be placed in their deposit, of all sciences under a key closed. This Calisthenes scholar and auditor of Aristotle, by courting and conquering, became the noble gem and the most precious flower of philosophy, surmounting all flourishes. Through him, he was chosen in his living as his master's choice to provide for. On Alisaunders journey and stay,\nFor Alisaunders, most kingly and worthy,\nIn speech of high prowess,\nDid Aristotle humbly request,\nTo provide and do his bidding,\nWith expert knowledge and wisdom,\nTo send him one who of philosophy,\nMight by good counsel enhance his conquest,\nAnd write also his triumphs worthy of glory,\nAnd remember his martial acts,\nPut his palms of knighthood in memory,\nAnd direct in particular,\nHis royal noblesse in moral virtue,\nThat none else,\nIn him who should conquer the whole world,\nBut if it be of knightly adventure,\nThat from fortune's high promotion,\nHe by arms proudly turned,\nBrought King Darius to submission,\nGuarded his treasure that no man might express,\nTo account the number of his great riches,\nAn uncertain treasure and sliding abundance,\nWith wasting shadows of God's transitory nature,\nIn surrendering to excessive pride,\nHe lost mind and memory,\nBy false ambition and outrageous vanity. To know of nature he was no mortal man,\nBut like to goddesses that were celestial,\nAbove the palms of old conquered kings,\nKnightly triumphs, conquests, and martial,\nHe usurped by title of his labors,\nTo heavenly gods to be equal,\nAnd through his merits most imperial,\nHe presumed by line he was allied,\nWith the seven goddesses for to be deified,\nThrough all his palaces and royal halls,\nA law he set upon pain of life,\nThat men of custom should him name and call,\nThis world's monarch not mortal nor passive,\nSon of Jupiter for a prerogative,\nWhich had the earth as god most powerful,\nConquered by the sword unto his obedience,\nBy full avows purposed for the nones,\nOf pompous outrage and surquedant intent,\nFull great treasure of gold and precious stones,\nUnto the temple of Jupiter he sent,\nThat the bishop\nHim to receive at his homecoming,\nLike as a god and no mortal thing.\nThus by extort, dread, and usurped might,\nWas first brought in full idolatry,\nCausing princes to receive again at night. Goodly reverence of forward mannerism,\nBut when Calisthenes this error did see,\nIn Alexander he earnestly attended,\nThis false opinion to correct and amend.\nBut five causes notable to rehearse,\nThis Calisthenes in particular,\nThough he was king of Egypt meek and peace,\nHe bought it in reason he was a mortal man,\nHis birth, earthen and not celestial,\nFather, mother as of their natures,\nBorn to die like other creatures,\nHis father Philip of Macedonia, king,\nHis mother called Olympias,\nWorldly things and heavenly nothing,\nWith kings and queens exalted by high increments,\nYet again, against death they could have no relations,\nLaws of nature despite their will to obey,\nNot like gods but only born to die,\nKind made them subject to sundry passions,\nAnd many uncouth diverse infirmities,\nNow glad now heuy of conditions,\nFollowing the form of their humanities,\nBut of their wrongly usurped deceits,\nI cannot say save fear and flattery,\nWrongly in earth did they deify them,\nAlso Alexander, following ever his lust,\nFor all his lordship and his great might. He suffered passions of hunger and thirst, now whole, now sick, now heavy, now light. His changing fortunes were clearly shown to every man. He was no god but like a mortal man. My author once composed him,\n\nIn a great heat, long or he was old,\nHe bathed himself in the flood of Nile,\nWhere fortune suddenly bestowed him cold,\nHis poor eyes opened on many a fold,\nHe lay long after his story bears witness,\nOr he was cured of that great sickness,\nBut at the last, by the craft of medicine,\nHe was delivered from that infirmity,\nNothing amended by his divine power,\nNeither by Jupiter's might nor Juno's post,\nNor by his own usurped deity,\nFor by the passions which he endured,\nIt showed he was a mortal creature.\n\nOf him also it is made mention,\nHe had a custom to fall into drunkenness,\nThrough violence he often lost his reason,\nThan of ire and furious hastiness,\nHe would strike and hurt in his madness,\nWhich tokens were plainly to signify,\nIn his person not heavenly nor divine. When the philosopher Calystenes first considered all these conditions in Alexander, he placed him alone in press, free of dissembling and delays, to reform such false ambitions of honor that men feigned in themselves and to restrain his desires from all vices. In this purpose, as a stable center, he fully committed Alexander to correct all that was reproachable in his person or his realm. Truth gave him a heart like a champion to tell the king that he was no god but a mortal man. For this, the king, in a state of indignation, took offense against Calystenes, unjustly accusing him of treason without cause, and publicly declared that he had conspired against his royal majesty and feigned the same at the same time. He also accused him of having made a conspiracy against his lord through a heinous crime, interrupting the religion of his divine institution. In such a case, there was no better remedy than for Calystenes to be put to death by law. And to prolong his death, on a board he was laid alone,\nHis fet smelt of, and his handys two,\nHis eyes rent out were not his pains strong,\nThus tyrants, when they list do wrong,\nSlew philosophers without any ruth,\nWho spared not for to say the truth,\nThis cruel vengeance might not suffice,\nBut Alexander more to increase his woe,\nDid cut his lips in full cruel wise,\nHis nose thrill, his cries also,\nAnd with the body he bad men should go,\nBefore his host as it is remembered,\nTo show the trunk how it was dismembered,\nIn a cave deep and wonder low,\nSolitary and darkyd all the bounds,\nAfter the pains he made him to be thrown,\nThe place stuffed with wood, barking hounds,\nOf false intent to rend his bloody wounds,\nUntil Lysimachus, of great compassion,\nTo shorten his torment gave him poison,\nWho ever read of torments more terrible,\nO Alexander, thou oughtest to be ashamed,\nTo slay thy clerk with pains so horrible,\nFor thy vices, because he hath been blamed,\nThy royal name thereby is defamed. But tyrants, when they please, are wild,\nRejoicing in the shedding of innocent blood.\nAgainst the gentle knight Lysimachus,\nBecause he showed them compassion,\nKing Alexander was malicious,\nWithout cause, title, or affection.\nLet him be shut up with a fearsome lion,\nDespairing of any help to be saved,\nFrom intention he would be devoured,\nBut Lysimachus released him like a knight,\nAgainst this lion in the same place,\nFrightfully ran upon him, and with his marshal's might,\nOut of his head his tongue he did unsheathe,\nReconciled to the king's grace,\nBecause he had been knighted by him before,\nBetter cherished than ever before.\nAnother knight named Clytus,\nOne of the greatest in the king's house,\nAnd most commended for prudent policy,\nMost familiar with the king as books specify,\nTo temper his courage when he was provoked,\nThe king and he walking hand in hand,\nWithin the palaces, in the presence,\nPrinces, dukes of many diverse lands,\nWhere they began, with notable eloquence,\nRemembering the armies' notable excellence. Of conquerors and other old knights\nAnd every man about his tale told\nAmong which Clytus the gent\nBegan to come and greatly magnify\nPhilip of Macedonia, as he ought by right\nBoth for wisdom and his chivalry\nUntil Alexander had envy\nBegan to despise of furious cruelty\nThat any should be commended more than he\nCaught occasion of ire and false hatred\nAgainst his knight who was most true\nWith a sharp sword unwarily made him bleed\nHis heart's blood hot and red of hue\nBy his sides railing down anew\nThus this storyteller can tell this tale\nHe was no god nor reasonable man\nThus in princes furious and cruel\nMen may clearly and evidently see\nHow lordship is not perpetual\nBut full of change and mutability\n\nRecord on Clytus most in the king's grace\nUnwarily slain and did no delay\nWas he worthy to be deified?\nThis Alexander most double of his courage\nOr was he worthy to be stellarified?\nThis furious prince for his fell outrage\nThat slew his friends in his mortal rage This tragedy of Calisthenes:\n\nThus tyrants, when they desire to be wild,\nSeek occasion to shed blood.\nCalisthenes slain for moral discipline,\nAnd Lysimachus for his compassion.\nThis tyrant, of false greedy ravine,\nSloughs gentle Clytus again from truth and reason,\nAs you have heard, for commendation.\nOf King Philip this story well conveyed.\nHe who trusts tyrants will soon be deceived.\n\nThe tragedy of Calisthenes declares to us,\nBy notable remembrance,\nHe was with Plato and old Socrates,\nIn his youth placed under their governance,\nDrank of the milk of their plentiful abundance,\nOf their two schools ever devoted to sloth,\nLastly, dismembered by Alcaus for his truth.\nFirst, he was sent by Aristotle\nTo pursue Alcaus by royal command,\nOn Alcaus' list he was reckless,\nBy presumption in his royal power,\nTo take upon himself, with goodly attendance,\nWhich he withstood, alas, it was a great pity,\nTo be so slain because he spoke the truth,\nWho with tyrants delight put himself in their press,\nTo have their favor and stormy acquaintance,\nHe must flatter and say douce. Be double-hearted with feigned countenance,\nWith cheer concealed, do observe her,\nFor faithful meaning slays and that was ruth,\nIn calisthenics because he spoke truth,\nNoble princes, keep your subjects in peace,\nBe not hasty for vengeance,\nFor merciless tyrants,\nGod sent short life and sudden mischance,\nHe who speaks truth has no displeasure,\nPrentice in your heart how great was the pity,\nThat Calisthenes was slain for his truth,\n\nAfter the complaint of Calisthenes,\nSlain tyrannically and did no trespass,\nCame Alexander, king of Epirus,\nHis wounds bleeding unto John Bochas,\nTo him he declared how he was drowned,\nIn Acheron, a river of great fame,\nBeside a town called Pandosia was its name,\nAnd as it is remembered and I told,\nOf this notable, mighty strong city,\nIt was in Greece, built in days old,\nAnd after Pyrrhus it was called Epirus,\nWhere the king held his royal seat,\nAnd as books also determine,\nThis Alexander came from the same line,\nSon of Achilles was king Pyrrhus. And next in order, the father of Elysaundre was Neptolonyus. According to my author, he had a full fair daughter named Olympias of Macedonia. She was married to Philip of Macedon. This queen, most renowned, gave birth to Alexander the Great, whom the story tells was brought in subject to all the world. Philip, out of great affection, let his brother Alexander be crowned king in Pirotes. Philip, because of Alexander's great beauty, fair creature that he was, had such affection and favor towards him, as is recorded in scripture. However, Bochas cannot excuse Philip's unnatural lust. Unjustly, he used his beauty in a heinous act. This Philip, according to Bochas, made Alexander king in Epirus. And from records of writing, Alexander, without cause, extorted the kingdom from Arrbas, who was reigning there. The story continues as follows. Of this Alexander, by certain reports,\nUpon Philip of Macedon's death,\nCame into Italy with a great host,\nIntending greatly to aid and occupy,\nAccording to his proud intent,\nThe holy boundaries of all the west,\nAnd though fortune be changeable,\nTwice he found her favorable,\nGaining Luke's lands to their disadvantage,\nForcing them to retreat and lose the field,\nDespite their might, through sheer force.\nAgainst Italy, when he began this war,\nDetermined to assault Rome,\nWith high presumption he advanced so far,\nWith many princes in his army,\nTo learn beforehand by certain divine signs,\nThe boundaries for his conquest to be cast,\nAnd the length of his life.\nIn the temple of Jupiter the great,\nServing this god in Crete,\nThese were the answers they gave him,\nAffirmed by many tokens.\nHe was not to escape the dreadful day. Over the day assigned to his last state,\nAnd they also assigned a place,\nClearer knowledge there, under a long and large space,\nCalled Pandosia, and closer,\nBy Acheron, a famous great river,\nHe plainly told him and could not further see,\nNecessity there he must needs die,\nAnd though it were an earnest and no joke,\nOf God ordained not to be,\nHe thought of wisdom as his means to escape,\nAnd otherwise provided for himself,\nCast in Greece no longer to abide,\nWishing in Greece there should nowhere else be,\nAnd to set himself in assurance\nOf intent to shun his destiny,\nInto three battles departing his power,\nCame to Italy before Luke the city,\nThey with Samos the country\nSlaughtered all his knights and put him to flight,\nAt their backs they pursued him so near,\nThat his enemies almost were upon him,\nUnto a bridge broke with the river,\nAnd overturned with his planks all,\nAcheron, men that river calls,\nAs a certain knight told him. Which rode before him the river in sight,\nBy a rain that filled the same night,\nThe river grew to a dreadful flood,\nAnd not far thence in the king's sight,\nUpon the water, a little town stood,\nWhich made the king change face and bleed,\nAnd especially his pride began to tremble,\nWhen he knew Pondosia was the name,\nThen he began most dreadfully to remember,\nCalling to mind the priests' divine rites,\nWhich made him quake in every joint and member,\nFor very fear and his brethren to fail,\nNo man could comfort or advise him,\nO\nThe flood before him, his enemies at his back,\nTo take the river he stood in mortal dread,\nAnd if they remained, he knew well that he was dead,\nNo passage was there for turning aside,\nThus disheartened he stood without guide,\nThought it better to divide the river,\nThan with enemies that followed him so near,\nTheir mortal fears his heart began to constrain,\nDread of the flood for passage to have,\nBehind his enemies that began to despise him,\nFearful they would slay him in that mortal rage. His fate approaching, he was yet young in age,\nThe town of Pandosia the tokens expressed,\nWith Acheron as witness, who bore record,\nAnd when he ventured to cross the flood,\nOr else to die, he took a great square and sharp spear,\nAnd at his back, quaking in his fear,\nTraitorously, he pierced his heart, the blood gushed out,\nAnd as it is also remembered of him,\nThe Lucanians, by vengeful violence,\nHad his body in pieces all dismembered,\nUntil an old lady, being present,\nBeseeched them for humble patience,\nThat she might gather his members and join them into one,\nAnd afterward send them to his sister, Olympiades, the stately great queen,\nWho, moved by affection and love most deeply,\nWhen she beheld them, would, by nature,\nWeep and provide for his royal estate,\nTo bury the body with a royal funeral.\nSee here the example of this proud king,\nWho would have escaped his fatal destiny. Change of places availed him nothing\nParody of princes may not be changed\nThe term set from which they may not flee\nFor when heaven of death has set a date\nNo mortal man may escape his fate\n\nIn Alexander, called Epirotes\nI will now no longer tarry\nSlain at mischief for he was reckless\nDouble of courage for he could change and vary\nFor turn I will my pen to king da\nWho once reigned most mightily in perception and measure\nAnd among other notable warriors\nLike as I d\nOnly by the title of his predecessors\nHe had all this\nUnder his lordship and dominion\nAnd as my author Bochas does define\nHe was descended from the imperial blood\nP\nIn perception and measure his great empire stood\nA hundred provinces tender of power\nAnd seven and thirty he had in governance\nOver all as\nHis lordship's last books remind\nAnd had towards the occident\nOver Egypt power as I find\nThe red sea was not left behind\nD\nHe was none but he lord and governor. Towards September, under the midday sphere,\nOver India in chronicles you may learn,\nAnd to the bounds of great Armenia,\nThe lord of the kingdom named Parthia.\nWorldly people deemed him with God equal,\nMaster to fortune, and she not but his thrall.\nBut in his highest exaltation,\nOf worldly glory he could not prevail,\nFor all his riches and vain ambition,\nBut fortune dealt him a sharp retaliation.\nIn his most rich royal attire,\nShe changed her ways to give him a harsh shock,\nBy Alexander of Greece, he was succeeded,\nTo recount, I will direct my pen,\nFor to declare and make mention,\nHow proud Darius, in his most nobility,\nWas cast down from his seat by fortune,\nImmediately after the coronation\nOf Alexander in Macedonia, king,\nThis was the process that followed his actions,\nHe did not delay nor make a long wait,\nIn purpose fully of ire to proceed,\nOf Persia and Media, to transfer the scepters,\nAll their riches to conquer and possess,\nPerpetually to abide in deed,\nUnder Greece's mighty obedience,\nIn Macedonia to have governance. And as my author relates, he established his imperial seat in the mighty strong city of Corinth, in Greece, where, when he was crowned, he was marked by God as a man to conquer the world and rule over it. At the beginning of his conquest, he drove out from his father's house knights who were most sovereign in renown, notable in armies and of good condition. He assigned to them in a notable way as men expert in knightly equipment, to make his army with many rich signs and forge his plate and mail, giving them the rule to govern in battles. It has been told before that much advantage comes from old and wise knights. Having accomplished this, he no longer wished to delay. This worthy king, with his order, purposed to begin his reign on a kingly day. In most proud wisdom he began himself to advance,\nFirst in his way to burn and bring down\nThe mighty town of Thebes,\nAfter he had taken two mighty regions,\nThe land of Frigia the other called Lyde,\nSet by old time were their foundations,\nUpon two rivers running there beside,\nWhose golden gravels their brightness may not hide.\nRichest of streams though men reckon them all,\nAnd of his conquest further to termine,\nHe won Isauria, a province strong,\nIn Asia, one of the nine,\nAnd Pamphilia, a kingdom large and long,\nHe took also where it was right or wrong,\nFor where that conquest had any title of right,\nMy kinship it passes my reason and my might,\nI took no part nor did I list in this matter,\nBut I will proceed,\nHow Alexander hastened towards Darius,\nBut first he came to Frigia, I read,\nInto a city whose name to specify,\nAffirming my author well I dare,\nThere was a temple in Frigia, thus says he,\nOf Jupiter, in which there stood a chariot,\nWith ropes bound of stones and of pearl. Among which men might behold and see\nA fatal knot, so cunningly tied,\nThat no man could undo it by any means,\nFor whoever had the knowledge or skill\nTo unravel this knot, overaside he should be crowned king,\nAnd Alexander as books determine,\nAnd it seemed an impossible thing\nTo sever which was indivisible,\nThe chariot with cords was so entangled,\nThat richly stood in Jupiter's tabernacle,\nWhich by his wit could not be embraced,\nNeither by craft nor any sole miracle,\nUntil Alexander, by a divine Oracle,\nDrew out his sword, whereof men wondered,\nBy which he knew that he was ordained,\nOver all aside, to be lord and king,\nThis story is not feigned,\nHe rode like Mars his battles coming,\nThrough Perseus land towards his conquest,\nAnd of this chariot and knots I will tell,\nPrudent Justinus, an old chronicler,\nIn his chronicles rehearses this story,\nHow Gordius, a poor laborer,\nBeside the city that is called Gordium,\nDrove his oxen yoked.\nAll manner of foul that wings fly. In his sight appeared a heavenly figure, Unknown to him, the gods sent him counselors, Called augurs who, knowing the process of such divine signs, determined where it would profit or harm. At the gate of Gordium the city, he met an extraordinary beautiful woman. By heavenly influence, she was born with a supernatural knowledge. In great augury, she revealed every thing to Gordius. She said, \"You shall be lord and king and reign there during your entire life.\" In hope of this, she became his wife. After his wedding, he became fortunate. The chronicle can well record this. In Phrygia, a sudden great dispute arose among the common people and mortal discord. Unable to bring them to an agreement, the gods, by notable providence, taught them to abandon their violence. The dispute among them should last until they had chosen a king. And they cried and prayed to their gods for a sign or miracle to give them a sign of knowledge. They should choose one for themselves,\nTo set as their king, one they met,\nThey waited and remained alert,\nPlacing spies in close attendance,\nEncountering one riding in a chariot,\nHeading to Jupiter's temple to pay his respects,\nAnd receiving him by divine decree,\nPlacing a crown upon his head without delay,\nSetting a crown before him to reign as king,\nGordius, in his chariot, they met on the way,\nAnd seized him, bringing him to their king,\nPlacing a rich crown upon his head,\nHe was so equal and fitting,\nBringing peace and tranquility to them,\nThus, Gordius attained the crown,\nBy tokens shown to his great assembly,\nAnd put an end to their discord and strife,\nHe gave them notable counsel,\nThat they should take his chariot,\nAs he had designed,\nAnd offer it up in most humble manner,\nIn the temple consecrated to Jupiter,\nA most solemn place,\nAnd more to make their offering fortunate. They should set it before the goddess called Grace,\nWith no longer delay,\nTo appease their hearts and set all people in quiet and ease.\nAnd when King Alexander had\nTaken the chariot which Gordius led,\nWorldly presumption made his heart bold,\nWithout title of any righteousness.\nThe city Gordium he intended to plunder of its riches,\nAnd he also affronted all.\nUp to the mountain called Taurus,\nFor it is also named Caucasus,\nThere this most victorious prince\nFirst proudly ordered against King Darius,\nWith spear and shield,\nOn a mountain they met,\nThe marshal plainly named Hector,\nAnd most proudly their wardens there they set.\nAll Alexander's peers in knighthood,\nAll the Percians battled in his sight,\nKing Darius's courage put to flight,\nKing Alexander shortly to conclude,\nIn his most stately royal magnificence,\nHe set not his trust in any great multitude,\nBut in his knights who long in his presence\nHad had in armies long experience. Were we purchased in Marcial discipline\nTo enhance his conquest with their prudent doctrine\nWhich in that journey they bore so well\nThat in their nobility there was no lack\nFor sixty thousand footmen they had before us\nThey shed off Persians and men on horseback\nOther ten thousand were so mortal the wreck\nAnd forty thousand were mentioned as prisoners and put to ransom\nOn the Greek party the story well shows\nMacedonians on Alisander's side\nIn comparison were slain but a few\nFor footmen and men who rode\nThrough the fields that were so large and wide\nThere were that day in their mortal struggles\nNot quite three hundred who lost their lives\nDare could none other rescue\nFled in great distress at mischance\nHis wife and daughter led away and took\nHis tents spoiled, his story bears witness\nThe Greeks made glad with full great riches\nHis coffers spoiled he found no better succor\nAnd he was deprived of all his whole treasure\nWhen Dare saw his deadly adventure Full pitously in his heart he mourned,\nAnd soon after this disgrace, he returned to Babylon in haste.\nWhile he stayed there, he knew no help from anyone\nWho could ease his suffering, except for Alexander,\nTo prevent him from engaging in more battles\nThan was necessary to set himself at ease, and to alleviate his deadly sorrow,\nKing Alexander intended to send him letters of pleasure,\nGifts in full abundance.\nBut all the deceits that Darius had wrought\nKing Alexander dismissed as nothing.\nThis valiant king kept his intentions hidden,\nDesiring not to reveal what he meant in deed,\nBut he pressed on with his purpose,\nTo proceed further in his conquest.\nAfter the taking of Perse and also of the land of Egypt and Libya,\nFortune was ready in his hand,\nAnd he continued to extend his conquest,\nWhen his glory began most freshly to shine,\nHe visited the temple of Jupiter,\nWhich stood nearby, according to ancient authors,\nSaid to be descended from that god's line,\nTo be his heir. As lord of heaven, fire, water, earth, and air,\nAnd that the priests fully should assent,\nWith heavenly God's to make him equal,\nGreat riches and treasure they sent.\nThus fear and mead made him celestial,\nFalsely forgetting that he was mortal,\nAnd of ambition by Marcial's apparition,\nCast with diamond against to have battle,\nAnd as I find how they met,\nThe two princes with innumerable people,\nIn the confront of the land of Crete,\nAnd King Darie of folk's defensible,\nBrought into field a people incomparable,\nFour hundred thousand footmen brought from afar,\nWith Alexander to hold war,\nA hundred thousand there came with him also,\nOn horseback in steel army bright,\nAnd all this people when they had done,\nAlthough that day full long lasted the fight,\nWere slain and taken, and I put to flight,\nWhere Alexander to his encampment of glory,\nHad from King Darie that day the victory,\nAnd Perseus to their final misfortune,\nWithout mercy or payment of reason,\nWith King Darie were put to great reproach. In a place devoid of hope and consolation, I found myself entering a land, where it is said that a man of that people was taken and imprisoned. Though his fetters were made of rich gold, he had no pleasure in it. Fortune's gifts are not always pleasant, for in her false wheel there is such variance. Strange and diverse were the faces of the multitude that surrounded me within the town of Tharsa. There, I took him captive, binding him with strong chains. I pitifully left behind all his friends. Led and pierced with many mortal wounds, this murder was committed and discovered. It was committed by one Bessus, a fierce and reckless knight, who stood before him and, by faith, assured him of his loyalty to Darius, the king. But this false traitor, may God send him mischance, caused his wounds to bleed mortally. Yet, before he died, he sent a knight, sad and of great age, to Alisaundre to deliver his message. He was to thank that prince for his high noblesse. Which, to his grace and mercy most abundant,\nwishes to show such great gentleness\ntoward my wife and children as it is found,\nfor which to him I am so much bound,\nThat he, my enemy, in their distress,\nmay have pity on them. Since I see that need compels me\nto die through bloody wounds which I may not heal,\npray, Alexander of grace, that I may have mercy,\nnext to order my burial,\nand condescend to grant my request,\nto be buried as becomes a king.\nPraying the gods, who are immortal,\nwhen he has paid his debt,\nmay his most imperial mercy\ngrant me, through grace, to take heed,\nto bury me, king of Perce and me,\nfor if this favor is in his heart found,\nto his nobility the fame shall always rebound,\nrequiring him of his imperial might,\nof my foul murder, to see each circumstance,\nfor murder always calls to the god of right,\nnever ceasing but by continuance,\nup to heaven to cry for vengeance,\nnamely on murder committed and for thought. Which, by assistance, is executed and wrought, and since I have laid on this bond to Alexander to carry out my message, and him conjured here with my right hand, to avenge my death wrought by great outrage, my blood out shed with pale and dead visage, here bound in stocks to God's most benign, with right whole heart my spirit I resign. Thus he lay stark. No blood was found, like as another mortal creature. When Alexander, the murderer, understood this, as you have heard remembered by scripture, he arranged for his sepulture. The funeral feast was held in all things, as by old time longed unto kings. This tragedy pitiful to hear, shows of fortune the changes lamentable, of royal thrones of gold and stones clear, of worldly princes how they ever unstable, their fatal wheel most divers and changeable, with unwary turn list not her course to tarry, to throw them down record upon King Darius, Who can or may be full assured here, to make fortune to be so treatable, to find out away or search out the manner. By obligation to find her, Immutable,\nHer double face deceives the world always,\nShe shows us each day how falsely they can vary,\nBy covert fraud record on King Darius,\nPhebus with his clear beams shows some more mornings agreeable,\nBut long or\nThrough cloudy rains and long-lasting mists,\nDeclaring to us by tokens full notable,\nWorldly dignitaries now fresh and now contrary,\nCan change their tides, record of King Darius,\nThrough all, perceive and remember I fear,\nHis lordship lasts a thing incomparable,\nTo Ethiopia under the midday sun,\nFull of treasure with gold innumerable,\nHis bounds reached fortune, eke servitable,\nTo obey his lusts till she began falsely to vary,\nBy expert fraud to prove her might in Darius,\nNoble princes with whole heart and enter,\nLift up your courage, hold this no fable,\nThough you sit high, concealed with good cheer,\nNo worldly lordship on earth is permanent,\nAnd since you are of nature reasonable,\nAmong remember as thing most necessary. All stand upon change of record, King Darius begins to remember in certainty:\nThe great sorrows, the mortal disasters,\nThe loss of realms, the shed blood in vain,\nBegun through wars and marshal apparitions,\nCalled to mind of old, the fell battles,\nFrom antiquity as mentioned,\nFirst against Greeks and those of Troy,\nA pitiful heart it would make bleed,\nTo have in memory the dreadful great outrage,\nAs you have heard wrought in Perseus and Medea,\nBetween Darius and Alexander in their age,\nAlso between Romans and those of Carthage,\nThe woeful troubles of wars first began,\nCausing all the fears that have been under the sun,\nOn the other hand, who can remember rightly now,\nNow loss, now gain comes from division,\nNow discord, now heavy and now light,\nNow life, now death for short conclusion,\nFor Bochas says such false discord\nHas made many kingdoms that stood in good estate\nTurn to ruin and made them desolate,\nRemember Troy, the walls were broken down,\nIn Greece destroyed many strong city. In Perce and Mede great desolation,\nRome bereft of martial fortune,\nCastellys towers of old antiquity\nMade ruinous in Africa and Carthage,\nCaused by wars and cruel Marcy's rage,\nWhoever considers, wrought by old days,\nThe course of conquest of these warrors,\nAlexander clearly may behold,\nBy remembrance of his progenitors,\nAnd of his blood, how all the successors,\nHad met with a fatal or shameful end,\nUnless six and thirty, pardoning,\nHis heritage, each assigned their royal portions,\nFirst, as he made his divisions,\nHe gave of Greece the prefecture of the realm,\nTo Leonatus, that was so good a knight,\nBut a little while last his possession,\nFor the countries would not obey them,\nThey of Athens had indignation,\nWith Antipater, for he waged war,\nYet in that war plainly to see,\nLeosthenes their duke their governor,\nWas slain that day, he found no better succor,\nAnd Leonatus, his adversary. Of Antipater, the party to sustain\nA contrary fortune that day,\nFor in the field, though he rode clean,\nWith a sharp spear his wound was made green.\nMischief's author, slain, did compile\nHis lordship's reign was but a while.\n\nAntipater, another successful\nDisciple of Alexander, as recorded,\nWas by the same false traitor\nPoisoned for his death.\nHis son Cassander carried out the treason,\nBearing the cup that made him writhe,\nWith that strong venom when he served it.\n\nAntipater, guilty of this crime,\nGreatly feared in his opinion,\nAll those who were likely to witness his treason,\nDreaded him sore, having suspicion.\nHe longed to be accused in the court,\nOf the crime called lese-majesty.\nHis son assented to that heinous deed,\nWhich Antipater, being in Babylon,\nMost traitorously, without shame or fear,\nPresented the poison, and yet the king,\nThough false to him and contrary. He made him lord of the land of Caryme, and among other notable men, there were three more, full worthy and famous, listed among his heirs: Policarpus and Neptolonius. Each of them showed envy towards one another whenever they met. Of Perdicas, what should I write or say, since among all, he was the best knight? When Alisaunder lay dying in certain circumstances, and began to weaken in his force and might, Perdicas, for wisdom and manhood, was to succeed him in Macedonia. To him, with a cheerful face and kindly disposition, Perdicas, complaining of sickness on his head, presented himself. With a whole heart, as a notable sign of succession, he gave him a ring to be crowned king of Macedonia, since he most deserved to have the governance through all his empire. Bochas briefly mentions this, stating that Perdicas, in knighthood and high prowess, manly force, and also prudence, was worthy of succeeding Perdicas. Passed all other the story bears witness\nBy vicious pride and forward boisterousness,\nHe was more hindered through his outrage\nThan all his enemies might do to him harm.\nFor through his pride and great extortions,\nThe people of Macedonia from that country\nFled into other strange regions.\nAnd of presumption the story tells how he\nBegan war again against King Tholome,\nWhere he was slain in all men's sight,\nNot by his enemies but by his own knights.\nAlso of Anaxarchus of Cappadocia, king,\nWhose province joins Surrye,\nTouching the bounds by record of writing,\nToward the orient the land of Armenia,\nHaving two countries, Salice and Isaurie,\nToward Cyprus and a great Ryuer,\nRennynng amydys with s.\nThis Anaxarchus, where he was loath or unwilling,\nIn few days had his kingdom been born,\nFor by Perdicas proudly he was slain,\nOf whom I have told you before.\nThus worldly princes, though they had it sworn,\nFor all their lordship and dominion,\nBy fraud of fortune unwarily are brought down,\nAnd among other princes of that age. Upon Alexander, duly dwelling,\nBochas recalls Amulchar of Carthage,\nDuke of that city by record of writing,\nAfter the death of that worthy king,\nAs you have heard, murdered by poison.\nThis feud Amulchar, repairing to his town,\nWas slain in Carthage, shortly to conclude,\nOf cruel malice and conspiracy,\nWithin that city of false ingratitude.\nWhen he of knighthood had franchised the town,\nAnd withstanding all his high renown,\nWhen he stood highest in his felicity,\nHe was slain by the commons of that city.\n\nWhen Alexander in his royalty,\nHad conquered all before, as you have heard,\nHe, like a god, most pompous and elated,\nAs sovereign prince of all this middle earth,\nTo take upon him was nothing afraid.\n\nOf Jupiter to be both son and heir,\nOne of the principles who thus took charge,\nThat first brought in false Idolatry,\nWas he,\nHis name with gods began to magnify,\nAnd so to call him of feigned flattery,\nAnd mid their temples on a stage they set\nAn image of his likeness.\nBut little or nothing it might avail him. Again, in his death for to ensure,\nWhen the fell poison his heart assailed,\nWhich made him fade as does a summer flower,\nOf whose empire was none heir or inheritor,\nSave in his death thus stood the woeful case:\nTwelve and thirty his land was divided,\nAnd in his story, full plainly it is told,\nThis partition to make it firm and stable,\nHe was laid forth upon a couch of gold,\nTo rehearse by tokens full notable,\nWhom he summoned of very truth, the most able,\nOf all his princes, plainly to discern,\nWhen he was dead, his kingdom to govern.\nFirst, there was one among all that press,\nNext, Alisaundre the knightliest man,\nThe worthy knight called Eumenides,\nWhose high renown full well rehearse can,\nPrudent Iustynus the great historian,\nOrdered before to govern realms two,\nAll Capadocia and Paphlagonia also,\nHis high noblesse as made is mentioned,\nIn especial more to magnify,\nHe lacked not of commendation,\nThat appertained unto chivalry,\nTo high prudence or noble policy,\nExcept three things, my author says the same. A crown, a scepter, and a king's name,\nBut for that he excelled in all other ways,\nBoth in prudence and famous chivalry,\nIt is remembered as some books relate,\nThat some had envy towards him,\nFor when fortune lists to set one aloft,\nSome are beside who never tire,\nWho holds him ever upon high mountains,\nFinds great experience of blasts and showers,\nOft troubled with storm and windy rains,\nSo of Alexander the proud successors,\nWhen they sit highest shining in their flowers,\nWind of envy fortune held so the other,\nThat each was busy to destroy the other,\nOn hills high it is an impossible thing,\nA man delayed without wind or rain,\nA thing expert and very visible,\nHigh climbing up is mingled with disdain,\nPressure has envy, as it is often seen,\nAnd through preferring fortune in estates,\nIs ever caused great war and great debates,\nThis same thing was well known and proved,\nAmong these said royal heirs of Alexander,\nFor each of them was grieved. To see his fellow reign in his prime\nAnd thus between these mighty successors\nArise such great strife from false envy,\nEach one making the other lose his life.\nAs mentioned before, Policarpus and Neptolonyus\nConspired against Eumenides in a false manner.\nEumenides, suspicious of their deceit,\nEncountered them in battle and slew them both.\nProud Antigonus of Macedonia,\nThe prefect and governor, was filled with anger and contempt.\nWith his knights, he avenged his labor.\nAgainst Eumenides, by marshal's array,\nA field was assigned for a great battle.\nEumenides met them in arrayed steel.\nAnd thus, Eumenides, from mortal adventure,\nFled in confusion into a strong castle.\nHis knights remained, never leaving him.\nAccording to the story, that day\nHe fled and left his men behind.\nIn this castle, he stood destitute.\nFrom there, he hastily cast off. In his great scheme to find some refute,\nHe traveled to a strong country\nCalled Argire by the Greeks of intent,\nThe Latin corrupted form of argent,\nOf Archiraspes, a people who dwell there,\nWhose name they took after that region,\nWhich land, as old books tell,\nHas an abundance of silver and wealth.\nFor this reason, by old description,\nIt took its name from its natural and rightful source,\nBecause the soil shines bright like silver,\nAnd of this island, which has such great price,\nAs my author makes clear,\nHow the people were provident and wise,\nPrudent in armies and manly in battle,\nBoth to defend and proudly to assault,\nWhich, by their wisdom and circumspection,\nKing Alisaundre stood in great awe,\nAnd Eumenides, one of his successors,\nAs you have heard, drew to that country\nTo find refute and support\nIn his misfortune and great adversity,\nAnd with his words of great authority,\nHis noble language and his fair eloquence,\nThe people held him in full great reverence. And they were manly and courageous, able to assemble in plate and mail. He made them rise again against Antigonus, encouraging them to have battle with him. But fortune failed his party. The story goes as follows:\n\nBefore that, this people had been victorious. Antigonus had been routed. That day, his knights fought like wild beasts, filled with fierce courage assured. They broke their tents and pavilions, spoiled their castles, robbed their dungeons. In this country, which had never before been disgraced in battle, there arose great indignation and reproach. The people, of one mind, seized their prince and said to him, \"Eumenides, you have brought us to our destruction.\"\n\nIt was not long before Antigonus was bound in strong chains. In this process, he was quickly brought to trial. At great cost to himself, he died in prison. He found no mercy, despite his nobility and renown. Yet, his manhood was mentioned. Whoever wishes to read my story right\nWith Alexander there was no better knight\nIn his conquests, every hour and space\nHe most cherished for his high nobles\nAbove all others stood most in his grace\nTo help and relieve people in their distress\nAlthough he died in wretchedness\nTo declare the great variations\nThat every day fall in fortunes' chances\nThis tragedy of Duke Eumenides\nShows of fortune the fickleness and cruelties\nHow worldly princes, reckless of consequence,\nWith unexpected changes, fall into distress\nAnd there may be no greater heights\nAfter prosperity nor greater pain\nThan adversity, which is sudden\nGreatest envy where is greatest pain\nGreatest cunning where is most riches\nAnd greatest ease where is rest and peace\nWhere most discord most is unhappiness\nAnd of all sorrow, sorrowful excess\nIs that sorrow which a man endures\nAfter prosperity, adversity suddenly.\nPrinces on earth of power peerless\nWho excelled all others in no blessing\nHad in this world by conquest most increased. As Alexander the story bears witness,\nRemember the fine of all their high prowess,\nAnd the triumphs to which they attained,\nAfter prosperity adversity suddenly,\nThe strong heir who that he outshines,\nSix and thirty the number to express,\nWho had possessions of kingdoms doubtless,\nEverything obeying to their worthiness,\nUntil fortune showed her doubleness,\nShe revealed her might unwarily to ordain,\nAfter prosperity adversity suddenly,\nNoble princes to avoid all discords,\nAmong yourselves discords do suppress,\nBe not envious nor causeless iruses,\nWork nothing of hasty willfulness,\nLate discretion be your governor,\nFor there must follow if you part on two,\nAfter prosperity adversity suddenly,\nNext in order appeared Bochas,\nAfter the mischief of Eumenides,\nThe great queen with a full pitiful face,\nMother of Alexander Olympias,\nBorn of the line of Gaades,\nAmong queens her story bears witness,\nExceeding all others in beauty and riches,\nShe was daughter to Neptune,\nThe mighty king of Epirus. And had she suspected how Neptanabus\nBy enchantment placed him in the presence of wily truth to make him reckless. But Bochas here to save her name wrote but a little of her disreputable fame. This queen, right fair of face,\nWas first brought forth in those regions\nWhere all the worthy of blood and lineage\nHeld their scepters and their rich crowns\nThroughout all Greece with full possession\nSo that this queen, at that time near and far,\nWas of beauty called the lodestore.\nBut among her great prosperity\nHer youth flourishing in most sovereign noblesse,\nHer joy was mingled with great adversity.\nWhen Philip of Macedon, to her great heaviness,\nWas mortally wounded in distress,\nIn Cythia by a certain nation\nCalled Trybaloys, as is mentioned.\nFor in that country, upon a certain day,\nWhereas he fought and did his best pain,\nTo get a city and at a siege lay,\nAnd for that assault did his slough ordain,\nHe lost unwarily one of his eyes two.\nThat when the queen beheld his sudden wound. For sorrow she filled up the ground with clay,\nAnother thing books specify,\nTroubled her fame by great unhappiness,\nThe scandalous gossip of outry,\nWorked by Neptune's enchanting, her beauty,\nThe dimming light of high nobility,\nSwiftly reported to hinder her name,\nWhat flees more swiftly than wicked fame,\nIn womanhood as authors all write,\nMost praised is their chastity and honesty,\nMost scandalous their nobility's wantonness,\nIs when princesses exceed the bounds of wifely chastity,\nFor what avails lineage or royal blood,\nWhen of their living the report is not good,\nThe holy bed defiled by marriage,\nOr once soiled may not be recalled,\nThe voice goes forth and the forward language,\nBy many realms and many great cities,\nScandal has of custom and that is pitiful,\nTrue or false by contagious sound,\nOnce raised it goes not lightly down,\nAnd to hinder Olympiads,\nPhilip withdrew from her decline,\nAnd of the king of Epirus,\nThe wife he took as his concubine. Called Cleopatra plainly to terminate\nAnd thus in mischief tenders of her trouble,\nTheir false accusations grew double\nOf this process, I will write no more\nFor the matter is abominable\nKing Philip the bargainer bought sorely\nAs is remembered by chronicles full notable,\nSlain on a day sitting at his table,\nSuddenly or he took any heed,\nPansanias did that cruel deed.\nOf this slaughter there followed a strange case,\nAs you have heard by Pansanias' doing,\nOlympiades was full glad and merry was,\nShe seemed outwardly heart void of thought,\nYet feigningly she had outwardly sought\nFor him to hold solemn and royal,\nLike Greek rites, a feast funeral,\nAfter whose death wrought of great cruelty,\nKing Alisaundre made no longer delay,\nMade Pansanias taken to be\nAnd to be hanged upon a high gibbet,\nUpon whose head there was a crown set,\nOf gold and pearl and rich stones from Inde,\nBy Olympiades, in story as I find,\nFor he stood greatly in the queen's grace,\nAnd as people deceived of suspicion,\nThey met to conspire in many secret place. Which greatly turned to her confusion,\nFor noise arose through all that region,\nBecause of their disliking,\nPansanias sloughed Philip the king,\nBut she alone, in her malice fierce,\nFrom the gibbet made him be taken down,\nMade his body solemnly to be burned,\nKept his oblations with great honor,\nAccording to the rites of that region,\nLeaving behind in part or all,\nWhat pertained to festive funerals,\nUpon King Philip, as it were for the nonsensical,\nTo do her lord a shame and a disgrace,\nShe solemnly made burn the bones,\nOf Pansanias, for a false appetite,\nTo no man did she have such great disdain,\nFor this feast was like in all things,\nTo the exequies of princes and of kings,\nShe made his sword also to be taken,\nWith which he had slain Philip the great king,\nOffered it up only for his sake,\nTo Apollo, by record of writing,\nWhich to her was slander and great hindrance,\nCaused people to think in their intent,\nTo kill King Philip, how she was in agreement.\nTo be cruel was set all her pleasure,\nFor merciless void of all pity. On Cleopatra taking vengeance,\nShe hung herself on a tree,\nMurdered was her daughter, the story reveals,\nWhat malice can be compared to this,\nTo the malice of women, speak,\nOf those who delight in being vengeful,\nAmong a thousand, one may be virtuous,\nAnd in two thousand, one is merciful,\nBut when they are of unquenchable rancor,\nThere is no tiger more cruel, doubtless,\nI record the story of Olympias,\nShe of malice was more fierce,\nTo carry out her vengeance boldly,\nBy the occasion of the great empire,\nOf Perseus and Medea, famous in substance,\nWhich stood under the governance\nOf Alexander, by whose means she thought herself strong,\nTeaching each thing, whether it be right or wrong,\nDeprived of her power should it continue,\nBy the means of his high majesty,\nGod is stronger than the queen's fortune,\nWhich suffered her son, in his most dignity,\nIn Babylon, to be poisoned,\nAs is remembered in many old histories,\nAfter his triumphs and victories. But for passing briefly to the writing about the queen as it is mentioned, when Philip, the famous king of Macedonia, had full possession and governed that mighty region, she behaved like a wolf, as authors of her write, taking pleasure in her tyranny most fierce and cruel. Rejoicing in slaughter and delighting to see men bleed, she was more malicious than any serpent, as books may testify. Yet after all this, she received her reward, for though fortune favored her for a while.\n\nThe end of tyrants and tyrannies, and of murders, be they never so wild,\nOf poisoners, enchantresses,\nOf false supplanters, contrary to all good,\nAnd of conspirators and those who thirst for blood,\nAll these must have been punished by God's providence.\n\nIn Macedonia, this queen was most hated\nFor her vengeful mortal oppression,\nAnd Cassander opposed her,\nGiving rise to a war upon her region.\nWhich Alexander, as you have heard before, divided among them with poison. By Antipater, most cruelly practiced,\nShe found no refute but took her in flight,\nThis cruel queen, Olympias,\nInto a mountain that stood far out of sight,\nAnd of her kin there followed her a great procession,\nSupposing to have lived there in peace,\nFor on that hill stood a great fortress\nStrongly walled about, envious around,\nWhich marched to a great city\nCalled Epidaurus, standing in great doubt,\nBecause Cassandra of old enmity\nHad laid siege to it,\nAnd none was hardy to issue out,\nUntil Cassandra, with false treason,\nMade a composition with them,\nHis faith was laid that time for hostage,\nBy others assured to Olympias,\nBy cunning fraud under fair language,\nTo suffer her with him to live in peace,\nBut of his promises he was false and reckless,\nFor under treaty as made is mentioned,\nThe queen he took and cast in prison,\nBut see a royal high courage,\nHow boldly she delivered from prison,\nShe descended imperial in visage,\nWith all her maidens about her in environs,\nHer enemies wondered more than a lion. She stood so steadfastly before her face,\nWhen they were proudest, taunted and menaced,\nShe was purposely arrayed for the nones,\nAs Boethius describes in most stately wise,\nIn rich purple gold and precious stones,\nLike an empress in the Greekish guise,\nHer list not flee the story did disperse,\nWith cry nor noise passed not her bounds,\nWhen that her blood did flow from her wounds,\nShe not afraid in all her mortal showers,\nVoid of all fear, her chin not lowly yield,\nMake no prayer to her tormentors,\nNor any token of feminine courage,\nUpright she stood, her list not down decline,\nGave evidence as it is comprehended,\nOf what line and blood she is descended,\nFor unto time that she gave up the breath,\nWas never seen prince or princess\nThat more proudly took their fatal death,\nFor as I deem, her martial hardiness\nCame from Bellona, of armies' chief goddess,\nOr she had it by influence of courage.\nYou, by the gods, to her and her lineage,\nForce is a virtue books specify,\nAgainst all vices to make resistance. But forward rage and proud malice\nGave her a spirit of feigned patience\nA false pretense of her magnificence\nAs if she had been in virtue strong\nFor truth to have endured every wrong\nContrary force made her despotic\nStrong in her error to endure pain\nObstinate in her heart she was fell and irksome\nIn death's constraint listened to complain\nCounterfeit suffering made her feign\nNothing of virtue plainly to terminate\nNor of any man's that be feminine\nIn her entrails all malice was enclosed\nAnd all contagious venom serpentine\nNot like a woman but as a fiend disposed\nAble to destroy all virtuous discipline\nThus she began, thus she did fine\nIn vicious murder she did delight\nTherefore of her I desire no more attention\nAll you who shall see this tragedy\nHave compassion for ruth and mercy\nTo see a princess from her Imperial throne\nSo unwarily by fortune thrown down\nOf whose mischief this was the occasion\nThat in three things was set most her pleasure\nIn vicious life in murder and revenge Alas that ever the mortal cruelty\nOf bloody sword by execution\nShould be applied to feminine age,\nAgainst the nature of their condition,\nCausing the final scandalous confusion\nOf Olympias, here recalled to mind,\nFor vicious life, murder and false vengeance,\nUnder fresh flowers, sweet and fair to see,\nThe serpent dares with his covert poison,\nIn crystal waters that calm and soothe be,\nAre perilous pits full of deception,\nMen seem all day by clear inspection,\nIn feigning faces angelic sufficiency,\nHer underneath rancor and great vengeance,\nThough she excelled in her native beauty,\nAll other princes of that region\nWere never seen to be more cruel than she,\nTo execute like her opinion,\nThe perilous plots contrived of treason,\nAnd especially in her pompous rage,\nWhere she hated to do vengeance,\nNoble princes, set high in dignity,\nDo advise of discretion,\nIn your most power and largest liberty,\nBe merciful and do remission,\nSweeten with pity your indignation,\nLate grace and mercy temper your high power. Of old, Olympiades forsake vengeance,\nExile seek far from land,\nGrant him not jurisdiction,\nLaugh not at woman's scorn,\nFrom credulous rancor new execution,\nWhere mercy reigns, there is abundance,\nKeep this in mind by long continuance,\nOf old, Olympiades forsaking vengeance,\nLate patience by virtuous abundance,\nWithin your hearts purchase a manison,\nLate your compassion attempt equity,\nThat right does not exceed reason's bounds,\nSo that your feminine humble intention,\nBe always bridled by provident suffrance,\nVoiding all excesses of recourse and vengeance,\nFor it is said of old authority,\nTo women belongs by disposition,\nMeekness in language, in port humility,\nIn all virtue, humble submission,\nVoid of manacles, strife, and contention,\nSo that no man in your attendance,\nSees any token of rancor nor vengeance,\nThe special one, the partial one,\nShould be the description of mercy,\nRebound to women for antiquity,\nThe lamb not used to play the lion,\nNor the meek one envied the falcon. \"Nor by natural accordance should you seek recourse or hasty vengeance. Receive this simple leniency graciously and harbor no indignation. Directly appeal to your benevolence, only through meekness and no presumption. Knowing your kind disposition, disposed by natural inclination, you are inclined towards all mercy and nothing towards vengeance. I have heard said of old, a whirlwind blowing nothing soft was in old English called a rodion. It raises dust and straw high aloft, and in ascending it falls so frequently. Though it is born almost to the sky where it becomes invisible, out of the forges by fire that smiths make, by clear experience I often see that these infernal, ugly smoky blacks transcend the top of many great mountains. But often, by a full sudden rain, all such ascensions are reversed and brought low. And similarly, it seems to be put at a precipice and executed by clear experience.\" In this earth, evidence shows only this:\nFortune's violent hand brings about\nThe state of princes, unwarily restored,\nA crown of gold is not fitting\nFor a knave's head, nor does it accord,\nWho can attend, and in this world,\nThere is no greater fear than power, well-sought,\nTo one who first rose up from nothing,\nThere is no more just convenience,\nA ruby, carbuncle, or garnet,\nNor an emerald of virtuous excellence,\nNor I,\nTheir kindly power in base metal is let,\nAnd so they,\nFor a time, may well ascend,\nLike windy smoke, their boisterous fumes spread,\nA crowned ass easily comprehends,\nVoid of discretion is more to be feared,\nThan is a lion, in deed,\nOf his nature, mighty and royal,\nVoid of discretion, that other bestializes,\nThe gentle nature of a strong lion,\nTo prostrate people of kind is merciful,\nFor unto all who fall before him down,\nHis royal power cannot be vengeful,\nBut cherishes desires by irresistible recall. And follyish assizes also of bestiality,\nFailing reason, brazen ever on cruelty,\nNone is so proud as he that cannot do good,\nThe lewd head the more presumption,\nMost cruelty and vengeance in low blood,\nWith malapertness and indiscreetion,\nOf churl and gentleman make this division,\nOf other of them I dare right well report,\nThe stock they came from they will resort to,\nThe rose know by color and sweetness,\nAnd violets for their fresh tang,\nThe nettle rough for his fell sharpness,\nThistles brothers prinking by great outrage,\nAnd thus considered the route of each lineage,\nFroward tempers have ever been in churl's foud,\nWhere unto gentlemen virtue doth rebound,\nLate men beware in particular of one thing,\nHow great deception is in false coinage,\nThe plate may be bright in its showing,\nThe metal false and show a fair visage,\nAll is not gold to speak in plain language,\nThat shines bright concluding on reason,\nUnder fair cheer is often hid false poison,\nFor as a sky or an ugly cloud\nWhich ascends low out of the sea. And with his darkness conceals\nOne who cannot see his great brightness\nNor find comfort in his clear beauty\nIndeed, these vicious touches I assure you\nDisfigured, the gifts of nature\nGod has bestowed on some to excel another in beauty\nYet, in vice, by record of scripture\nThey were disgraced; Boccaccio bears witness\nOutwardly sweet, inwardly bitter\nBy this example, for a purpose, I may call\nAgathodes, filled with vices all\nIn this story, he comes now on the ring\nWhose beauty had great excellence\nBut to declare his vicious living\nAnd to discern his outrageous offense\nIf I should write in detail\nLike his demerits, the manner would be\nToo obscene and blot my paper\nTouching his birth from a lowly bed\nSon of a potter, the story you may see\nIn no virtue I find him commended\nExcept nature gave him great beauty\nFostered in mischief and great poverty\nHad also disdain, I cannot excuse\nOf hateful pride, his father's craft to use By the means of his great fairness,\nHe rose from low degree,\nYet in a vice which I will not express,\nHe despised cursedly his beauty,\nAgainst nature that evil might them,\nAnd was soon to specify,\nWith all the spices of pride and lechery,\nYet notwithstanding his false conditions,\nGod suffered him to come to high estate,\nAnd to govern diverse nations,\nI find a while how fortunate\nHe was in his lechery, pompous and elated,\nAnd in a city called Cyracuse,\nThe said vices forwardly he began to use,\nAnd because he had beauty and great might,\nTo all vices his youth he inclined,\nAnd could also forthright himself,\nOf eloquence expert in the doctrine,\nAnd as it is said, though he came from a low line,\nYet as it is put in remembrance,\nAn hundred knights he had in governance,\nOf Centuries he purchased an office,\nAnd that time he took the order of knight,\nAfter choosing a tribune of great price,\nAnd gained great favor in the people's sight,\nAnd in this while it fell so suddenly. Of Cyrcus, he was made duke and head\nBy election, as their lord was dead\nThey, the Sicilians, held a mortal strife\nBut Agathodes made him victorious\nHe took their duchess as his wife afterwards\nBy this act, he grew very glorious\nIn his glory, he became quite despotic\nHe forgot himself, growing in estate\nHis city and he were at odds\nWhen they saw his tyranny and presumption\nThe people exiled him from their region\nIn his exile, he is mentioned\nHe could find no better refuge\nBut came to a city called Murgaunce\nThere, by his cunning and subtle falsehoods,\nHe deceived the people in their sight\nThey gave him an office as a pretor\nHe manipulated them in all that he could\nTo gain Cyrcus back and make them strong and fight\nWith the intention of avenging himself\nBecause of his exile from that city\nBut in his exile, the story tells of nothing else\nIt was brought about by the mediation\nOf Duke Amulchar, his sworn brother. Ciricans returned to their town, calling home Agathodes. He was restored to his place and reconciled to the king's grace. The lords and the commons granted him a new office, that of a Pretor, an officer customarily called \"officers who dwell in the city\" and have full charge by law and judgments to put all guilty to pain and to tortures. Agathodes, because of his greater authority, had disturbed the quiet and peace of the Ciricans and driven them out of the city. All the senators of the greatest dignity, without exception, he ordered to be slain. This hasty slaughter wrought by tyranny could not assuage nor satiate his cruel desire. He took their treasures by robbery and plundered all Sicily by pillage. He cast himself upon a lofty stage, intending by cunning deceit to take possession of the entire region and be crowned king. He compelled his subjects, dreading him, to call him king, especially. On the most worthy prince, who lived\nSitting in the royal chair of majesty,\nUntil fortune showed him a fall.\nFor cartage, the duke, a worthy knight,\nFought with him twice and put him to flight.\nTherefore, he stood in disfavor,\nAnd was despised by the people.\nTo Carthage in haste he was sent,\nAnd to his city he returned home again.\nThere, abiding in fear and uncertainty,\nFor when fortune began to take him again,\nHis old friends, new and old, forsook him.\nIn that misfortune, he did not last long,\nAs the process relates.\nGadryd people and he made himself strong,\nOnly in purpose did he challenge all of Africa,\nWith them of Carthage he had a great battle.\nThey were decisively defeated, as fortune decreed.\nBy the high prowess of his two sons,\nArthagathus, I call him, that one,\nA man of great might and wonder,\nThe second brother, most worthy of all,\nCalled Eraclida, who proved himself a manly knight,\nFor their manhood, in which there was no lack,\nCarthage's people were put to rout. For though by fortune of the war, Agathodes had victory that day,\nFals covetousness led him astray and eclipsed the light of his glory.\nAccording to his story, as his birth had previously been foretold,\nHis nature was inclined to all deceit and cruelty, heartless in mercy.\nHis will was law, whether it was wrong or right,\nContrary to accord, forward in peace,\nProud and surly in his own sight,\nWhere his power reached and his might,\nLike a tyrant naturally disposed,\nTo execute vengeance before it was planned,\nHe thought he had the power to bind\nFortune's wheel and make it stable,\nWhich is a thing contrary to her nature,\nWhose property is to be variable.\nHis pride was abominable, for no mortal prince can restrain\nHer unexpected turn or her sudden course,\nBy the influence of the heavenly stars,\nThe uncouth course above celestial,\nBy fortune and favor of the wars,\nThis Agathodes, born rural,\nWas promoted to royal estate,\nUntil pride, outrage, and forward disposition took hold. Caused by his lordship, he could not long endure\nFortune's kindness is so fickle\nA monstrous beast departed in many ways\nA sliding serpent, turning and unstable\nSly to grasp on whom there is none to hold\nAs this book declares and tells\nHis power proved on princes recklessly\nRecorded with others on Agathodes\nAs you have heard repeated in sentence\nSimple and bare was his nature\nBorn and raised in great indigence\nOut of a stock springing from poverty\nRose to the state of royal dignity\nTheir rising uncouth, marvelous to tell\nThe fall more grievous because it was sudden\nFrom Carthage he was exiled twice\nVengefully of heart where he had might\nOf Africans defeated twice\nEver in battle put to rout by custom\nHad a custom to rob day and night\nAnd like a tyrant, he acted against conscience\nTo plunder his subjects by ravaging violence\nKindred by fortune, whom he was not fond of\nTheir stroke against him was sudden and violent\nHis two sons were first slain in Africa\nHe became feeble and impotent from his limbs. With a consumption his entrails burned,\nAnd by a continual ague of fever,\nHe was surprised by a stroke of pestilence,\nAll his treasure had been taken from him,\nHis proud port and worldly glory,\nHis kin, friends, and wife had forsaken him,\nHis coat of arms and achievements erased from memory,\nHis name clipped of all his old victories,\nAnd as he began in poverty and distress,\nSo he ended in wretchedness.\nRising quickly and amassing wealth through sudden ransacking and extortion,\nOne can briefly shine in a rich chair of lordship,\nSudden ascendancy often leads to a sudden decline,\nAnd by untruth wherever it grows,\nMen wait for a sudden disencumbering,\nOf Agathodes, men may take example,\nWhat is the end of every false tyrant,\nWrongly climbing up makes a foul end,\nFor a ceaseless tyrant though they may be powerful,\nFortune grants them no longer a reign,\nBut when they sit on her wheel most royally,\nBy an unwelcome change to have a sudden fall.\nAgathodes was first a simple man. This story reveals a figure, both through tale and authoritative record, of how man and beast and every creature are drawn towards the stock of their nativity. Earth brings forth the root and each fruit of their tree, for both virtue and outrage. Following is some trace or taste of their lineage.\n\nAgathodes, by record, was born of lowly birth in poverty. Yet fortune raised him up to high estate from the lowest degree. His reason was corrupted by sensuality. He forgot himself and spoke in plain language, through a false facade that came from his lineage.\n\nThere is a difference in colors in a picture, on a table or wall, as men can see all day. Gold and gold appear similar, but not all that shines brightly is truly gold. Some noblemen are false, possessing great beauty late in life. Be wary of counterfeit coinage. Tetchis, eschewing churlish lowly lineage,\nSome man forthright of sudden adventure,\nSeated in chair of royal dignity,\nWishing his empire ever should endure,\nNever troubled by any adversity,\nWith royal eyes a hawk cannot fly,\nA jester may chat in a golden cage,\nYet ever some tetch must follow of his lineage,\nGentle blood of his royal nature,\nIs ever inclined to mercy and pity,\nWhere custom these vile men do their cure,\nBy their usurped and extorted false posture,\nTo be avenged by mortal cruelty,\nThrough hasty fumes of furious corage,\nFollowing the tetchis of their vile lineage,\nO mighty princes, your passions rest with tranquility,\nSee how there is no mean of measure,\nWhere a tyrant catches the sovereign,\nLate Agathodes, your worldly mirror be,\nTo shun the traces of his forward passage,\nAs royal blood requires of your lineage,\nThe great mischief of fortune's might,\nThe woeful falls from her wheel in deed,\nOf princes, princesses who so look aright,\nBeen lamentable and dolorous for to read. But for all that Bochas proceeds, he remembers himself thus: After the death of King Agathodes, a worthy queen appeared before him. The first of them was called Bersanes. And from her, Bersanes began to complain to him. She was not false to Alexander, as the story does not deny. The mighty king, greatest under the sun, who had conquered the whole world, was married to Alexander. With her was this Bersanes, as mentioned in his life. They had a son named Hercules. Cassander brought them both to destruction, and her death was the cause. Cassander feared that Bersanes, the queen, would avenge herself and her son for the treasons he had committed against Alexander and his lineage. Especially if she were brought to Macedonia for her auntage, with her young son. Cassander thought and feared that they would avenge his old treasons. He cast before them, out of causeless malice, this most false Cassander. That if this knight, young Hercules,\nson of Alexander, by record of writing,\nwas taken and crowned king in Macedonia,\nhe would, in the name of equity and right,\navenge his father's death like a knight.\nCassander, however, took pains to avoid this,\nand by false fraud was not reckless.\nBut on one day he could not long delay,\nHe first removed the queen, Bersanes,\nand then her son, whom I call Hercules.\nThus, by Cassander's cruel hand, they were murdered,\nwith no one else to blame.\nThis cruelty was not enough for Alexander,\naccording to record, but like a tyrant,\nhe buried them in a vengeful and unfortunate manner,\nwhere no man should know their burial place.\nAnd thus, alas, what a pitiful sight to read,\nHe murdered four from one family.\nTo Alexander, he administered the poison.\nHe removed the queen, Olympiades.\nAnd out of hatred, by full false treason,\nas I have told, he removed Queen Bersanes,\nwife to Alexander, mother to Hercules,\nwho, in his youth, according to Bochas' telling,\nwas about to become king in Macedonia. After all this, he could not live in peace, but was always ready to do some treason. Queen Roxane and her young son were also his wives. Cassandra, fearing his false treason, plotted against him. Thus, he lived in murder, sorrow, and strife. By fraud, all his gains came to him. And as I find, he had a wife named Thesalonices. They had a son named Antipater between them. The story remembers this. They bore a son between them, and she killed her mother, which later brought him great shame. Despite this, she begged for mercy, kneeling on her knees. Her breasts were open, white and soft as silk, all bedewed with the milk with which he was fostered in his youth. She humbly asked for mercy and to appease his rage, and to accept her prayer. To save his mother's life, but in vain she never heard him\nHe was superior to her, like his father, vengeful and cruel. I believe it was you. For by record of kind and also scripture, no good branch springs from cruelty of its mother. Of her death, there was none other but Antipater. But for she loved all,\nBetter than him, the chronicle teaches us.\nWhich Alexander, if you wish to hear,\nFound Demetrius, the king of Asia, in this state.\nThesalonices was dead at that time,\nBy Antipater, the most unfortunate,\nBathed in her blood, her sides were made red,\nWithout compassion for her high estate,\nAnd her two sons were living in dispute.\nTill Lisimachus, the prefect of Trace,\nThey reconciled each to the other's grace.\nWhen Demetrius knew of their accord,\nGod knew it.\nBut by his deceit, the story keeps the record,\nThat Alexander was maliciously slain.\nAt that time Antipater stood in no certainty,\nUntil he was killed by Lisimachus' deceit. Was Murdryd, according to the story, as follows:\n\nTo record the process and the manner in which Lysimachus, through fraudulent working, deprived Antipater of the lawful claim to the throne:\n\nFueled by covetousness, Lysimachus took Demetrius as king of Macedonia.\n\nRemember the time and date when both brothers had been claimed by fate:\n\nDuring this murder and all this mortal strife,\n\nIn this process, like the account finds,\n\nOf Antipater, Erudice his wife,\n\nDaughter of Clenchus, was in Chains,\n\nBound in a dark, hideous, and profound prison,\n\nAnd for a while I shall leave her there,\n\nAnd return to Demetrius,\n\nWhich made him himself be crowned king of Macedonia,\n\nThrough his great power.\n\nBut to thwart his purpose in its implementation,\n\nThere were three princes notable in substance,\n\nConsider and of alliance,\n\nEach one agreed for a brief conclusion,\n\nTo bring Demetrius to destruction.\n\nOne of the first was worthy Tholome,\n\nKing of Egypt, with arms renowned,\n\nThe other two, as the story reveals,\n\nCalled Selenchus and next Lisymachus. And of Cyprus came the king Ptolemy,\nLord of the province, as it is also found,\nThey made him strong Demetrius to co-found,\nShortly to tell, with their apparatus,\nOf Macedonia they drove him first in disgrace,\nCame upon him with four strong battles,\nHe was never so overcome in his life,\nThe story tells of Lyssimachus in captivity,\nBound in prison, unsure of his life,\nFor I do not find that he ever issued out,\nNext in order Penestes appeared,\nOnce prefect of great Babylon,\nAnd with him came Amantas, I fear,\nAnother prefect, as is mentioned,\nWhich Battus,\nA great province you made him ruler over,\nFrom Asia toward the west,\nThese two, for their worth and manhood,\nWere assigned by diligent business,\nTo write and keep in particular,\nUpon the magesty in his royal estate,\nOf Alexander, for trust as chamberlains,\nAgainst the assault and fear of all foreigners,\nAfter whose death, for singular reward,\nMade prefects both, they were indeed,\nAs you have heard, one in Babylon. That other in Battrye the story you may read\nYet in quiet they might him not possess\nFor Selenechus began a war against them,\nMaking them willing to forsake their lordships.\nOther prefects I also found\nWho held the people in full great servitude\nIn Macedonia and in other lands\nUntil Sandrodoctus, a man of lowly living,\nDecided to redress their outrage,\nTo restore to their franchises that were in great peril.\nSandrodoctus, author of this deed,\nDeclared to the people throughout all lands,\nWhen he, by cunning, was crowned king,\nThem to restore to their liberties.\nBut when he had received these dignities,\nAll his commands made a fair appearance to him.\nTurned, as they found, to thraldom and servitude.\nThus when a wretch is set in high estate,\nOr a beggar brought up to dignity,\nThere is none so proud, pompous, or elated,\nNone so vengeful or full of cruelty,\nDevoid of discretion, mercy, and pity,\nFor base blood recalls the churlish nature. He may dissimulate and for a time feign\nA fair visage with two faces within,\nContrary of heart, double in language,\nStill of his countenance smooth of passage,\nUnder flowers, like a serpent dare,\nTill he may sting and he will not spare,\nAnd ever like his conditions was Sandrodocius set in high estate,\nVexed people, troubled regions,\nSet cities and towns at great debate,\nWhose governance was unfortunate,\nAs it was seen and found at all prevail,\nCherished no man but robbers and the,\nAnd to declare how he showed hardiness\nAnd occasioned people to govern\nBy a prophecy which I shall express,\nRight marvelous and uncouth to discern,\nWhich was this, as I shall tell in earnest,\nRight wonderful and uncouth to hear,\nAnd it was this, if you lie:\n\nThere was a man called Procatales,\nBorn in India, which of his living\nWas wonderfully poor, came but seldom in press,\nBecause he had transgressed in one thing,\nAgainst Venandrus, who was that time king,\nCommanding to slay him anon right. But he escaped the story says by flight,\nGod had you him of feeble swiftness,\nBy means whereof he saved himself from danger,\nThrough long travel filled with weariness,\nAnd refreshed himself beside a clear well,\nHe lay sleeping, that face and all his cheer,\nDropped softly a lion came by,\nLiked his face, as the story tells,\nWith this encounter the man awoke,\nAnd suddenly lifted up his visage,\nThe lion rose softly and took the way,\nTowards the forest did him no harm,\nForgot his fury and his cruel rage,\nOf which prone,\nWhereof Sandrodoctus took an opening,\nCast and thought in his fantasy,\nSince the lion is the most royal beast,\nWhich did not disdain himself to apply,\nTo like the face of a rural man,\nIn his nature to show himself best,\nHe seemed well to take on himself the state,\nTo be a king,\nHis opinion of reason was quite wrong,\nFor where the lion left his cruelty,\nHe in contrast became proud in heart and thought,\nVoid of mercy bare of pity,\nFor when he was set in dignity,\nBrought from a wretch to dominion. A lion sometimes forgets all cruelty,\nWhere a wolf will naturally devour,\nSo royal blood has mercy on gentleness,\nOn poor suppliants to help and comfort,\nWhere a tyrant of nature toils,\nTo rob subjects and plunder them by pillage,\nSandrocthus, born of low kin,\nIn high estate by fortune stood,\nBegan to make himself strong and avenging in deed,\nWith a numerous band of furious robbers,\nCast down all the gentle blood\nThat was in mind and by his ordinance,\nSlew all the prefects who had governed,\nAnd began the manner of their death to devise,\nLike a false tyrant though he did wrong,\nAgainst his lords when he arose,\nAn elephant came in a strange manner,\nHe obeyed it, which was a great wonder,\nWhen their battles were not far apart,\nThough he was wild, the story says the same,\nSandrocthus leapt upon his side,\nAnd on his back as on a tame beast. Was their captain that day and his guide,\nWith his robbers, as it is made mind,\nThey shed all the perfection and gentle blood of the mind,\nThen came Selenchus to bring comfort,\nA mighty prince and a manly knight,\nSon of Antiochus the great famous king,\nMost favored in Alexander's sight,\nWith Selenchus for wisdom and might.\nBorn of a princess, the chronicle you may see,\nCalled Leodice the great famous queen,\nThe birth of him strange and marvelous,\nFor she conceived, dreamt and thought thus,\nAs it seemed clearly in her sight,\nOf great Apollo the heavenly god most bright,\nHow she the time of her conceiving received,\nThat night received a rich ring from gold,\nIn which ring was set a precious stone,\nYou unto her for a great reward,\nGave with ankles her commanding immediately,\nAfter the birth, without delay,\nTo give the ring of whole affection\nTo Selenchus, thereby in particular,\nHe should excel in merciful acts.\nThe same morning after the child was born,\nWithin her bed was found a rich ring. With all tokens rehearsed herebefore\nThe anchor grave like in every thinge\nWhich that the queen took in keeping\nAnd of intent for her advantage\nKept it secret till he came to age\nAnother marvel filled also withal\nThis Selenechus, which was a wonder thinge\nHad engraved eke in especial\nUpon his thigh an ankyr and a ringe\nSo had all by record of writing\nSuch characters the story doth determine\nThat after him were born of that line\nWhen Selenechus as made is mentioned\nThe tender years had of his age runne\nAnd came to years of discretion\nHe by this ring full many lands had wonne\nWhose knightly fame shone bright as sunne\nHe well availed himself of great might\nTime of Alexander held one the best knight\nIn war and arms he his time had spent\nBrought all India to subjection\nHeld them long in his possession\nBut here alas Bochas makes mention\nAll his victories that did in him\nWith sudden change were turned to ruin\nFor when Selenechus was most victorious Had all India been conquered, between him and King Lyssimachus, of whom I have previously mentioned, a war began and a great distance ensued. When they met with their armies in a great field, they prepared their battles. Against Lyssimachus, Selene filled with disconfiture. Selene, who was not naturally proud, but proud through celestial influence, grew proud in his royal estate, not considering the misfortunes that would follow. According to the account, the great Tholomaeus of Egypt, brother-in-law to Lyssimachus, filled Selene with great cruelty and slew him. You may find the story recounted. Tholomaeus lost his life, as mentioned in Macedonia, the mighty region. It is known from ancient records that this Tholomaeus was called Alisander, one of the heirs, king of Egypt during his reign. After his name, all the kings are descended. As I find, regarding his lineage. By procreation he had three children. The first, whom I named Ceramyus Thomyle, spoke in plain language next. Philadelphus, a daughter, was the second. She married, with her father's consent, to Licymachus, King of Macedonia. The death of Selenchus, unwarily slain before as I have told, is remembered in old books. Next in order came Arcynoe, who married John Bochas due to great adversity. All with tears bedewed her face and she began to complain of the constraint of her rage. This mighty queen, this said Arcynoe, had two famous sons. The elder, Lysimachus, excelled in beauty. Philip, their father, is also mentioned. And their joy and delight In worldly bliss there is no more to feign. She was deeply set upon these two children, For by the occasion of their great beauty, Men delighted greatly to see them, Especially women, as the story expresses. And their mother, this queen Arcynoe, stood in great hope That they would be mighty kings by just succession In Macedonia, the mighty region. Only by the title of their father's right,\nWhich gave her heart full great gladness,\nFor she conceded that no other might\nSuccessor have, no interest,\nBut Fortune, the blind false goddess,\nDisposed thus for their two children,\nNone of them purposed to attain,\nFor when their father Lyssimachus was slain,\nThe said queen Arcynoe\nCould save her life only by fleeing with her sons,\nPursued as the story relates,\nBut the brother of Queen Arcynoe,\nCalled Ceramyus, rescued her party,\nAgainst Antigonus, you may see the story,\nAlthough they were near one alliance,\nTheir two sons should be kings in Macedonia,\nAnd reign in that country,\nFor he was driven only by covetousness,\nTo be crowned king in Macedonia,\nAnd of his false treason the story divulges,\nThey were deceived by this, his machinations,\nFirst, to the queen, humbly he knelt,\nAnd made promises under great oath,\nIn Macedonia she should be crowned,\nAnd her children, so fair in countenance. Shulde be kept under governance until they come to age. Ceramius swore, \"God give me sorry chance.\" He proposed to crown her queen and make her sons kings. He took all the gods as witnesses and swore again with a plain face to the queen of fraud and doubleness. His purpose was to have her in marriage, crown her queen to her great advantage. Thus he was sworn, yet in his heart God knew he thought another. Under the color of this assurance, she let him enter Cassandre the city. She came again to do him more pleasure. With all her lords of high and low degree, she made the streets hung with cloths of gold and in solemn wise sacrificed to all their gods. Thus he was received solemnly. The day was hallowed and held festively. The queen, for joy, ordered richly. Her two sons, who were so fair in all, were to be crowned with royal crowns. They went before her in the master street. This character, Ceranius, deceitfully met with his cousins\nWith a treasonous heart hidden behind a friendly face,\nHe plotted against them through false collusion,\nIntending to bring about their destruction.\nFirst, he inflicted harm upon the queen,\nExiling her and slaying her two children.\nHowever, this treason was exposed when the queen discovered his deceit,\nAnd saw her sons in such peril.\nShe begged him in her desperate state,\nTo spare her cousins, who stood before him,\nAppealing to the royal mercy born of his blood.\nWith a lamentable cry, she fell before him,\nAs if she herself were truly guilty,\nSeeing her sons bleeding with numerous wounds.\nBut all her pleas were in vain,\nFor their blood had not been shed in vain,\nHer garments were disgracefully torn,\nHer face soiled with filth,\nHer golden hair all torn and shredded,\nAnd she, this wretched creature,\nWept bitterly, her sight obscured by tears. And after that I found she was sent\nTo bury her children, for there was no space\nInto an island called Samothrace\nIs any story which makes mention\nOf a princess of such high degree\nWho found such great cause for lamentation\nShe being daughter to great Tholome\nHer children slain by vengeful cruelty\nAnd to behold the death most dolorous\nOf her husband called Lyssimachus\nShe, after banished in exile, made her end\nWith sorrowful complaint her life thus drew along\nUntil into fate her spirit did wend\nIt is no fear her pains were full strong\nAnd if I should recount all the wrong\nThat she suffered, it would grieve sore\nTherefore of her now I write no more\n\nThis tragedy shows an appearance\nAnd a likeness of faithful assurance\nExcites men to give false credence\nTo fortune's false variations\nWhich cast their baits and hooks of pleasure\nUnder the guise of vengeful cruelty\n\nAs this chapter puts in remembrance\nOf Lyssimachus and of Arcyne\nIs there any greater evidence\nOf worldly trouble and worldly constance? Then princes from their magnificence and royal power,\nUnworthily brought by fortune to misfortune,\nAnd overwhelmed from their tranquility,\nBehold a mirror full notable in substance,\nOf Lyssimachus and Queen Arsinoe,\nThe ring, the anklet of great excellence,\nYou are to Selene for marital sufficiency,\nWhen Apollo, by heavenly influence,\nDesires with his mother to make an alliance,\nSend him these relics of singular account,\nTo set his manhood in more security,\nBut in all such questioning account,\nThink on Lyssimachus and Arsinoe,\nThe uncouth treasures, the gold nor the dispensation,\nOf those who have this world in governance,\nNor all the subjects up reckoned in sentence,\nNor all the regions under their obedience,\nPrinces, princesses with all their attendance,\nMay again fortune yield them no liberty,\nWho knows not her uncertain, capricious chance,\nThink on Lyssimachus and Arsinoe,\nTheir children and she slain by violence,\nMay Ceramius, god, grant him sorrowful shame,\nWho by false color did her reverence. And pretended a manner of observation\nThe treason clique of venomous Pursuance\nProposed before to outwit them all three\nThe children slain who knew no guile\nThe mother exiled, called Arcynoe\nNoble princes, among yourselves be no distance\nHide no rancor of hateful violence\nUnder a courteous disguise\nLike your heart show out your countenance\nEmploy deceit and duplicity wisely\nWeigh this chapter in balance\nOf Lyssimachus and Queen Arcynoe\nThe noble poet John Bochas in his book\nProceeding forth laments with pity\nWith quaking hand, who I am to take\nAnd began to write the woeful destruction\nAs you have heard of Queen Arcynoe\nAnd how Ceramyus the story relates\nWas to her false traitor and unkind\nOf whose treason is made a great process\nAnd how he was slain in battle\nPunished by vengeance for his great falseness\nLike as his story rehearses\nWhich to remember I cast me not to fail\nFollowing my author and proceed in writing Howe Ceramyus was slain when he was king\nWhile he had the governance of Macedonia,\nThree hundred thousand were accounted by writing,\nHe went out from France to conquer Italy.\nThe host departed in many strong battles,\nGaining conquest through their renown,\nThey founded castles and many strong cities,\nTowards Rome they built Mylan and Sene,\nUpon Talpies their armor shone brightly,\nSome of them went up to Rome,\nBy force they took the city and burned it,\nSome parted and went to the Greek sea,\nThey had a custom to choose their dwelling place,\nFollowing their flight they began to trace,\nWith mighty hand the book does specify,\nThey came to a country called Pauanie,\nThe people of Gaul, called the French,\nTo conquer lands they put themselves in press,\nAs most notable people of power,\nFollowing the example of their knightly increase,\nIn their riding of worthy Hercules. Which was worshiped in their acts as a marshal,\nLike a god and called immortal,\nThrough the grace of fortune in their chivalries,\nThey conquered countries always riding out,\nThey were,\nWho opposed them, they consumed by burning,\nCame to Macedonia where Ceraus was king,\nPresuming it would avail,\nOut of order he met them in battle,\nThis Ceraus of outrage and of pride,\nDeemed unable to meet with them of France,\nBut for through murder he was an homicide,\nYet they of Gaul, by prudent governance,\nOffered unto him, though he was reckless,\nWith Macedonians to treat of peace,\nBut for presumption and malice,\nAgainst his enemies he felt it,\nAnd disconfirmed his party was,\nHis men began to flee and leave their lord,\nHis head was struck off and set upon a stake,\nBut all his mischief was too little in deed,\nTo compensate his fraud and his falsehood,\nThere is no pain against such great offense,\nMay be devised in no book that men read,\nEquivalent murder to compensate,\nProperly to punish so outrageous a deed. Of him who made young children bleed,\nAs did Ceraus, through false covetise,\nHis cousins slipped, as you have devised,\nTo think on murder is to foul a thing,\nTo God and man hateful and terrible,\nThe infernal fraud, the devilish contriving,\nTo each creature of nature is odious,\nWhich to redress is impossible,\nO cursed Ceraus, I leave your story here,\nYour name no more shall blot my paper,\nAfter this tyrant, as you have heard the case,\nSlain in battle, this traitor odious,\nSoon after came to John Bochas,\nA mighty prince called Belgius,\nPale with fear,\nWho complained among this wretched crowd,\nHis discomfiture done by Queen Sostenes,\nThis sudden misfortune grieved his heart sore,\nFor all the people who were in his battle\nWere put to flight. Bochas writes no more,\nOf his knighthood or his apparal,\nSave only this he makes rehearse,\nOf the French host he tells in certainty,\nHow he was chosen for a chief captain,\nAnd how he came into the rich land\nOf Macedonia with his people of France. Tyll Sostenes brought down the queen with a mighty following,\nDisconfited him, he was brought to misfortune.\nOf him, I find no other remembrance,\nSave when he intended to be most glorious.\nHe was outwitted by the force of Brutus.\nThis Brutus, knightly in deeds,\nThrough conquest gained many great cities,\nAnd, as I have read, he was king.\nDespoiled regions and many great cultured lands,\nRobbed people of high and low degree,\nSpared no gods but by violence,\nTook their treasures.\nThere was a temple great and marvelous,\nBuilt on a rock and on a hill of stone,\nSacred to Apollo, called Delphicus,\nIn all Greece, so great a god was none.\nAnd often the people would go\nUp to a Theater which stood without,\nTo have an answer for what they stood in doubt,\nTheir trust, their hope, was applied to that god,\nHaving to him singular affection,\nAs though he might have helped and magnified,\nAnd done to them great consolation.\nBut by a spirit of false deception,\nHe gave answer to various questions,\nTo people who came from diverse regions.\nKing Brutus had no imagination. In their temples, instead of worshiping or magnifying, they sacrificed their Greek gods, for in his heart he despised them. He took joy with all his false robbers, intending to despoil and rob them of their treasures. He declared this openly to his men, stating that his desire and intention was to share in such plunder as gods had in their possession, and to divide it among them for singular rewards for their labor and great trials in battles. He gave his people a hardy spirit, making them trust in great numbers, scornful of the innocent simpleness of his enemies because they were rude. In conclusion, the people who had kept the precious jewels of Apollo, called Delphicus, and those who were with Brennius, had all day long drunk mighty wines, so desirous to fill their paunches that they forgot their marshal's teachings. Weakened, they climbed the mountain. Their heads unyielding and their brains unfailing,\nThey ascended to plunder or to assault,\nChoosing paths upon the rock they were beaten down,\nPriests of the temple put themselves in the forefront,\nOne bearing a standard, another a great pennon,\nClad in chest plates for high devotion,\nAnd with their other unusual apparatus,\nBoth on the rock and low in their battles,\nThe people of Brennus were incomparable,\nSpreading the field, the story bears witness,\nBut it is said of old and is no fable,\nThat no difference is seen between drunkenness and wisdom's failure,\nAnd in a friend openly conclude,\nVictory always stands not in multitude,\nFor they were set as butchers do decree,\nNot to knighthood but to false outrage,\nTo plunder and rob out of greedy covetise,\nAnd stuff their summers with outrageous pillage,\nFurious raid,\nAnd farewell knighthood and marshal nobility,\nWhere covetise is lady and mistress,\nTwo mighty dukes were with Brennus,\nWho were chief of his council,\nEmanus, that one, and the other Othosalorus. Which, as they thought, began purposefully and it was a disadvantage,\nTo rob the people of the country and each town,\nWhich later turned to their confusion.\nThus avarice with an insatiable stomach\nHas strangled the power of many a worthy knight,\nAnd covetousness, his sister, has filled the light of high nobility with doubt.\nWhere Tantalus reigns, a lion has no might.\nThis means hunger and covetousness\nTurns all nobility into cowardice.\nFor by the counsel of these two dukes,\nBrennyus set all his hope\nTo spoil and rob, did his utmost pain,\nTo pillage the cities of that region.\nBut in this while, as it is mentioned,\nBacchus did me teach,\nThe god Apollo and Pallas appeared.\nApollo first showed his presence,\nFresh young and lusty as any sun,\nArmed all with gold and great violence,\nEntered the field as it was well seen.\nAnd Diana came with her sharp arrows,\nAnd Minerva in a bright habiliment,\nWhich, in their coming, made a terrible sound. The noise was heard of their bright armor,\nWhich made their enemies almost to rage,\nThat they might before them not endure,\nFled the field for fear they saved themselves.\nAnd there was heard an hideous earthquake,\nAnd from heaven in this mortal battle,\nCold constraining, great stones began to hail down,\nTheir adversaries beaten and grounded,\nAnd before them dared not abide,\nAnd Brennus so mortally was wounded,\nBoth breast and head and hurt through other side.\nLo, here is the end of covetousness and pride,\nFor Brennus, for the constraint of his pain,\nThis was his end, vengeful and marvelous,\nAnd his dukes both two, called Emanus and Thesalorus,\nThe Greek gods showed such disdain,\nBehold the grievous punishment,\nFor to gods who list do no observance,\nUnworthily shall be punished with vengeance,\nIt is not holy with gods to play,\nNor their power presumptuously to attain,\nFor where as they by vengeance list to wage war,\nWhoever dares to contend shall find it no game,\nFor his presumption, Brennus found the same. For Apollo, Diana, and Minerva,\nThis tragedy declares for those who wish to hear\nOf Duke Brennyus' great battle\nHis extortious conquest and the manner in which he conducted it\nHow he assaulted Rome\nHis fall in Greece through vengeful violence\nFor he showed no reverence to the gods\nHe took all treasures and jewels most intimately\nOut of their temples and richest adornments\nGold and pearls and all that I fear\nTo increase his own wealth\nHe robbed the rich, oppressed the poor\nWith pompous and insolent frowardness\nAnd listen, gods, to no reverence\nThis mighty tyrant, most surquedant of cheer\nWith covetousness burning in his entrails\nWho, with no measure, let his greedy frets flare\nUntil fortune, at mischief, failed him\nHe lacked the might to resist those who fell\nFor he showed no reverence to the gods\nNoble princes, learn and take heed\nThe fall of Brennyus, a result of misrule. Virtue is stronger than other plate or metal\nBefore considered when Brennus advises\nChief preservation of your magnificence\nIs to God to do due reverence\nIn Bochas book next following on the ring\nComes young Pirrus, son of Gacides\nBorn by descent to reign and be king\nAnd to inherit the land of Pyrotes\nYet in his youth and his tender increases\nThe forward people dwelling in that place\nWithout his guilt began his death purchase\nBut to preserve him, as made is mentioned\nHe was committed and taken in keeping\nCertain years for his salvation\nTo one Glaucus, Illryian king\nWhose wife was cousin, by record in writing,\nTo the said famous Gacides\nAnd she in story called Berenice\nHe was not of the same blood to this noble queen\nBoth twain born of one lineage\nThey were wonderfully gracious to all that beheld them\nAnd well favored in features and visage\nAnd in the meantime of his tender age\nOne Cassander, Macedonian king,\nContrived his death by subtle false working\nAnd his purpose for to bring about\nHe sent for him by false collusion Putting Glaucus plainly out of doubt\nBut if he acted according to his intention,\nHe would work towards his destruction.\nGadres people, both near and far,\nGathered and gave Pirrus a mortal war.\nBut King Glaucus paid no heed to this.\nHaving such great affection for him,\nHe received Pirrus in truth as his son,\nIntending to make Pirrus plainly, if he might,\nHis heir and reign after his day.\nPirrus continually grew up,\nBeing amiable in both countenance and behavior.\nAnd during this time, the people of Pirithous\nKnew that he stood in Glaucus' grace.\nTherefore, their hearts changed quickly,\nTo restore unity among them.\nPirrus then claimed his inheritance.\nThus, by consent, he was crowned king.\nYoung, fresh, and lusty, and seemly with it,\nWonderfully endowed in his growth,\nLike his lineage in courage, which grew royal,\nWhich was especially the cause,\nHe was beloved by friends around him,\nAnd greatly doubted by his enemies.\nThe name of him spread far and wide,\nThroughout Greece in every land. In the time of Taras, it waged war against the Romans, as you can see. Taras requested that Perseus be favorable and helpful to their cause. Perseus could grant this request and failed not, if fortune was on their side. With a mighty hand and marshal's appearance, Perseus aimed to be lord and conquer all of Italy, as his uncle Alexander of Epirus had done before. First, he began his conquest in Italy, towards Heraclea, a mighty great city. There, he had a great battle with Brennus, the consul of Rome and lord of that land. And to the increase of his felicity, as is remembered in his story, Perseus gained victory over the Romans. The elephants with castles on their backs caused Perseus, the young, manly knight, with his wisdom, in which there was no lack, to put their enemies to flight that day. Meanwhile, it happened directly that the Secilians, under the leadership of Bochas, record among themselves. Among them, there was great division. But they worked against one another\nYet to reform their false descention, they prayed Pirrus to come and be their king. To their request he fully assented, and by them was made strong-willed not to waver. Against the Romans, they began a war, besides a castle called Esculus. Within Poile, he unfurled his banners that day. Neither happy nor fearful, his power was challenged. Wounded to the death, he was greatly dismayed. By this occasion, Pirrus immediately leapt onto his horse and fled. He had a son named Helenus, born of King Agathodes' daughter. The author relates that this son was to be crowned to increase his great honors in Seciliens, hoping thereby to have advantage. In this meantime, a message came to him from Tarent, which was in dire need of his presence in that region. If he did not come, they could not endure. Against them, the power of Rome stood, which had descended upon them. Desperate, they were standing. Sauntered in abandon, Pyrrus stood, his spirit disheartened,\nBetween two hanging in dispute.\nWe had a battle to its final destruction,\nIn a field called Arusius,\nThere put to flight by Fabricius,\nDestitute by fortune, bereft of support,\nDespaired, like a man of hope,\nToward Epirus in haste he began to dress,\nWhere he first expressed his story,\nAs you have heard recounted by writing,\nBy succession, once lord and king,\nBut he came to Epirus the city,\nHe began anew against Antigonus,\nKing of Macedonia, a strong country,\nTo wage war,\nAnd by conquest, the story tells us,\nWithin a short time there was no great hindrance,\nNot even seven months reigning in peace,\nLysimachus, despite all his might,\nWas put down and removed from his seat,\nYet, presumptuously, he took it upon himself,\nTo begin a new fight,\nOnly because they would not obey him,\nWho, presumptuously, when they took heed,\nBoth of prudence and policy. Women were armed in large numbers\nTo oppress his party for common profit\nThey put him in juncture\nAnd finally, such was their ordinance, that Pyrrus was brought to misfortune\nHis son, named Tholome, was killed there\nAnd many others lost their lives\nYet, from pride and cruelty,\nHe began a war against the Argives\nAnd at the end of his mortal life,\nFor conclusion, this was his last fall:\nSlain with a stone as he came to them,\nHis head was split open in the same place\nAnd there, he made an oblation\nTo Antigonus for great solace\nThus listen, the end of people's recklessness\nWho followed war and refused to live in peace\nFollowing Iohn Bochas, I will recount in full, plain language,\nHow Aristotle, this tyrant,\nCast and compassed great outrage,\nHaving no title of right or heritage\nOf Epirus, through treacherous working,\nVoydying the line to be crowned king. The story goes as follows:\n\nTwo children, born to rule that city,\nWere named Pyrrus and Tholome.\nBoth were falsely accused and set aside,\nDue to the cruelty of Aristotle.\nPyrrus became the tyrant, proud and haughty,\nAnd while he thus began to reign,\nLike a cruel and vengeful tyrant,\nFull of false rancor and malice,\nHe slaughtered the most notable citizens,\nAnd this tale is no fable,\nBut only from malice in his heart,\nHe dealt with those opposed to his plans,\nTo the women, he arranged false trials,\nGranting them permission to leave,\nBut their friends were forced to go with their riches,\nBy his command and treachery,\nOr they were warned of impending doom,\nAnd after cruel and vengeful acts,\nThe children were killed, crying out for mercy,\nMaidens oppressed and violated,\nBut during this time at Cyprus, the city,\nThere was a knight passing, advanced in age. Which knight, named Bellanicus, provoked his rage\nThe same author tells us thus in simple story\nAs I have read, was called Bellanicus in Greek\nA man wise and valiant in war and deed\nTwo things gave him courage to carry out his purpose\nDespite all those who were against him\nFor common profit, he dared not be dead\nBecause of his age, he had no children in his lineage\nHis quarrel gave him advantage\nAnd so he gathered around him\nThose he knew to be manly and true\nHe held to this purpose with great caution\nAnd made careful plans\nBellanicus, the old and valiant man,\nHad previously provided himself with knightly resources\nThe tyrant brought about misfortune\nWith the help of those who agreed with him\nHe unjustly killed those whose deaths were not repented\nAfter this story, Boethius began to write\nTo turn his pen as you will soon see\nTo write and tell the shameless lechery\nOf Arcinna, pleasure of look and cheer. Which of her port and that of her manor\nWas in her days like as it is found\nFor craft and beauty, called Venus the second,\nFor her fairness, you gave in marriage\nTo noble Agas, Cyrenes king's son,\nBetween them while they were young of age,\nThey had a daughter by recording,\nCalled Berenice, the king at his ending,\nIn his testament he bade that she should be\nWedded to the son of King Ptolemy,\nAnd this was done with intention\nTo cease the wars that had long endured\nBetween Egypt, as is mentioned,\nAnd the Cyrenes, both realms strong,\nBy this marriage that he might undergo\nIn his dying, to set a final peace\nBetween these two realms for their both good\nAfter whose death, thus the matter stood\nQueen Arsinoe, most subtle in working,\nAgainst this matter, so cruel and mad,\nMarried her daughter without more hindrance,\nCalled Berenice against her father's bidding,\nHe called Agas, as before rehearsed is the tale,\nShe married her to one Demetrius,\nThat brother was, according to Bochas' telling,\nUnto the mighty great Antigonus. Being in Macedonia, the kingdom,\nUnfortunate was she after her wedding,\nAs this story reveals,\nBy Queen Arginoe's false working.\nTo summarize this matter briefly,\nWhen this queen, this Arginoe,\nSaw Demetrius' visage and countenance,\nHis look, color, language, and beauty,\nHis manly demeanor and generosity,\nShe was enamored of her fleshly false pleasure,\nLike her desire to have his acquaintance,\nOf her nature she was most lecherous,\nAnd of her forward inclination,\nShe brought about Demetrius' consent,\nBy her suggestion, to accomplish,\nJust as she intended,\nAll her desires of fleshly appetite,\nThus, in agreement, they enjoyed their delight,\nLeft his wife, Berenice,\nThe queen's daughter, and again all was right,\nIn a secret place out of sight,\nThey lay together almost every night,\nPaying no heed to God or any creature,\nUntil fortune's course took its fall,\nThat he was hated by his knights all,\nDespite they had for Arginoe.\nThe deed was horrible when they beheld it. His wife Beronice, when she saw\nTheir rebellious behavior, in her heart caught great malice.\nShe ordered knights in a steel-armored army,\nIntending to take them on a night.\nThey, lying in bed, slept and kept no watch.\nAfter false lusts, they fell upon them even when they slept.\nThe deed could not be excused.\nTo the world they were accused:\nWith swords drawn, the knights that night\nIntended to kill them both at once.\nOut on Beronice cries John of Bochas,\nBecause she begged for mercy for Arcynoe.\nShe said mercy was cruelty.\nTo save such a one was false pity.\nAs my author says, it was a thing contrary.\nHer to preserve and kill Demetrius,\nOh, Beronice, your discretion is small,\nTo save the queen who had discovered your treason,\nFirst to Demetrius she gave occasion,\nFor which she should have received the first wound,\nTake them both and bind them in chains,\nAnd after that, this false Arcynoe,\nTo serve as an example to others should have been punished. And while they were taken thus in close quarters,\nThe Amazon woman made no delay.\nShe ran to their swords and engaged them in great strife,\nInflicting pain upon them with her arms.\nTo save Demetrius, naked as she stood,\nShe showed no fear and did her best to cure.\nAlas, she said, let me be alone to endure,\nIf you are so contemptuous of me,\nTo save my life and slay Demetrius.\nShe fell to the earth at once,\nUnable to stand up right.\nPale and wan, with many pitiful sounds,\nThe death of Demetrius was brought about by me.\nEmbracing him with all his green wounds,\nAnd in her arms, he lay dead.\nShe kissed his cold mouth and nothing redeming,\nIn sorrow, and in complaint, she made an end.\nI write no more of this Amazon woman,\nBut to Berenice I will now turn,\nFor Boethius says in the story, you may see,\nShe afterward married a worthy Tholome,\nJust as it was her father's first intent,\nWhen he died and made his testament.\nFinis libri quarti.\nHere John Boethius scorns and has contempt. Of three kinds of people he saw\nIn this world those who set all their joy and felicity\nTo excel in fairness and beauty,\nNotwithstanding, as you well can tell,\nIt has undone full many a worthy man.\nHe records of Demetrius\nWho in his time was fairest in certainty,\nWhich caused him to be contrary\nTo all virtue, as you have seen.\nBut of these people Boethius has most contempt,\nThose who are busy to conquer and recover\nBeauty by craft, which comes not of nature.\nThe third is he who grumbles against kind\nFor lack of stature and semblance,\nAnd all these Three are ignorant and blind,\nAnd again, against beauty, virtue is mistress,\nAnd little worth is fairness in certainty,\nIn a person where no virtue is seen,\nVnto purpose he tells of a man\nWho excelled all others in fairness,\nCalled Spurnia, and born was in Tuscan,\nAnd people had joy and great gladness\nTo behold him for his semblance,\nWhose beauty brought women into dotage. When they beheld his visage,\nwomen dwelling in that country\nfixed their gaze upon him,\nstirred by the occasion of his great beauty.\nNot only the young but some who were old\nwere now hot, now cold, with love's allure.\nThus was his beauty a perilous lure\nto many creatures.\nHusbands, old and young, entertained a fantasy,\nand had a suspicion,\nstirred by the serpent of false I,\ntoward Spurnia, as is mentioned.\nBut to avoid all cruel occasions,\nhe wished to spare any person\nwho entertained such malicious thoughts.\nHere you shall hear how wisely he acted\nto put away false delight,\nand all occasions of Cupid's rage.\nHe, of prudence and discretion,\ninflicted many wounds upon his face,\nfor he deemed it great damage\nthat any creature should be hindered\nby the charm of excellent beauty.\nPhilosophers and poets, who were wise,\ngave him a great commendation,\nthat he could so notably divide\nhis reason from all occasion\nof such unlawful fleshly fantasy,\nthat might lead women to lechery. He knew beforehand and saw by experience\nThat all beauty shall waste away and fade,\nLike summer flowers in their most excellence,\nThat grow on high,\nThe rose and the lily, when they are most glad,\nUpon their stalks their perfume is daily seen,\nBut are brought down with a stormy rain,\nAnd similarly in every creature,\nOf low or high estate,\nYouth's charm is checked by age,\nWho thinks hereon I hold him fortunate,\nAnd can in reason cast\nNo worldly beauty in earth may always last,\nYou worldly folk who rejoice in beauty,\nSee with the eyes of your adversity,\nHow with a small, sudden infirmity,\nWhen death and age list show their presence,\nThey destroy all freshness with unwelcome violence,\nAgain, who's might there is none other grace,\nThe process of years all beauty doth disfigure,\nThough Demetrius was fair to see,\nAs you have heard recounted in sentence,\nGain law and right he loved Arcadia,\nOccasion found by her false insolence,\nBecause reason made no resistance. Procession of the years all beauty fades,\nFull horrible were their iniquities,\nBefore God hateful was their offense,\nFor through false lust and sensuality,\nLost was the bridle of inward providence,\nSharp mortal sword made the retribution,\nDrowned in tears when she did him embrace,\nWith bloody wounds disfigured all his face,\nO noble princes, this story be,\nA clear mirror to your magnificence,\nTherein considered the false fragility,\nOf worldly fairness which is but appearance,\nAnd transitory, but so be that prudence,\nGovern the passage of vicious lust to enhance,\nProcession of the years all beauty fades,\nThere is no man that can in story tell,\nOf more mischief nor of more debate,\nThat debate which is between kindred,\nBetween blood and blood, gaining unfortunate kin,\nNamely in persons which the story ever records,\nBetween two brothers who were at discord,\nOne Selenechus Antiochus, the other. And they were both wise and worldly,\nBlended by worldly covetise,\nDetermined to climb up to high estate,\nWhich led them to debate.\nBoth mighty kings are mentioned,\nBorn of one womb, truly,\nUnder a cursed, unfavorable constellation,\nFrom which no good corn may grow,\nAnd through covetise, they were lured,\nAnd destroyed by the mortal war\nThat was between them, near and far in Asia.\nIt is to me very fascinating,\nTo read the battles and discord,\nThe false promises of Antiochus,\nWith the deceits and conspiracies,\nBrothers by birth and conditions,\nAlways acting in contrary ways,\nTurning their generosity into their downfall,\nTheir mother was called Leodices,\nAnd in Asia, Selenchus reigned,\nUnable to live in peace,\nAnd in Syria, Antiochus was king,\nAnd among robbers, they met their end,\nWherever they fought, in wrong or right,\nThey never stayed but were taken in flight,\nThough Selenchus was at his beginning,\nShining in glory and high prowess. And he was lord and king of Asia. His nobility was greatly slandered. This was due to his great unkindness. He falsely cast out without judgment his younger brother, who was innocent. And by the bidding of Leodyces, his mother of hateful cruelty, he falsely plotted to murder Queen Berenice, wife to King Tholomeus reigning in Egypt. But it stood so that he, for all his power, failed in his prayer. This was because she was aware and fled away. Yet afterwards, because of old hate and envy, Selenchus, by full false treason, murdered Berenice and her son, as is mentioned. The slander spread throughout many regions and was reported to his disgrace. Through this murder, he was avenged for the terrible great abuse. King Tholomeus of Egypt then made himself strong and came down with people. But there was so great discord throughout his land that the story says he was forced to return home again. Selenchus then made a strong army. Gadred filled his ships with provisions towards Asia, but such tempests assailed his people that their hearts and strength failed. With thundering lightning menacingly disrupting their attempt to land, Gadred was compelled to seek refuge. The people of Asia, seeing this calamity, showed great compassion and offered to aid him by stationing themselves as a protective barrier. They received him into their region, although it was mentioned earlier that they had held deep hatred towards him due to his cruel deed. Disregarding their mutable nature, Gadred cast aside his animosity and initiated a war against Tholome. His men were overpowered, and he was taken captive. Unable to find any recourse or assistance, he could only rely on the great misfortune that had befallen him and sent a message to his brother, Antiochus, requesting him to crown him king of all Asia. Gadred took an oath of allegiance with Tholome for ten years, and when his brother arrived with his power, Falsified his promise of heart and cheer,\nThus they fell into debate,\nEach one mightily contending,\nFals covetise sought to increase their estate,\nCaused neither one to listen,\nMet in a field, there is no more to say,\nFought hand to hand, their hosts both two,\nSelenchus fled as he was wont to do,\nThus a false war of fraternal hatred,\nAgainst nature they were set at discord,\nEach one was especially,\nAs their story remembers by record,\nNever their lives to be at one accord,\nBut when Selenchus was thus put to flight,\nThe people of Surrey deemed it right,\nThat he who that day was taken or dead,\nAnd Gallocreis, a people of great greed,\nOf covetise hurried them full speed,\nTo enter Asia and spoil all that country,\nTo Antiochus they had enmity,\nHe was willing for his salvation,\nTo pay them a full great ransom,\nTheir heart was only to plunder,\nTaking from him great quantities of gold,\nAnd he seeing of robbing the outrage,\nThrough to the pillars, one of them was he. And through all Asia they robbed each country,\nFor Selenchus they grew so powerful,\nThat he dared not stay in any place\nThan Antiochus, through whom he tolerated,\nDevoid of safety or any assurance,\nThough between them was great enmity,\nFor a season as memory recalls,\nTo have found aid in his great distress,\nBut all in vain, for in conclusion,\nAntiochus took and cast him in dark prison,\nThere confined by necessity,\nKnowing no means to make his defense,\nBy a woman who lived in poverty,\nHe was helped out of that dark prison,\nLo, here of fortune a false condition,\nThat could make a thing without form,\nOf a woman to stand in danger,\nTo proud people this may be a mirror,\nTo see a prince thus suddenly brought low,\nWho shone in riches like an emperor,\nWho of disdain desired no man to know,\nNow is he cast, now is he overthrown,\nNow has he cause to weep and mourn,\nKnowing no friend for solace or aid,\nHe was afraid to hold his passage,\nBy highways or to come into sight. Among the men and they, with great outrage,\nSlaughtered him immediately, right there,\nHis brother, mighty Selenchus, a great wonder,\nTook him from his courser and broke his neck asunder.\nSix princes and princesses appeared,\nPlaying pitifully before him,\nDeclaring their mortal sorrow.\nThe first to come, weeping,\nThe noble queen, recounting her sorrow,\nCalled herself Leodomya, mourning deeply,\nComplaining of her sister's misfortune,\nCalled Nereis, young and tender,\nWho had married King Cicile on that day,\nA great strife and commotion filled the crowd,\nArising from the common people,\nWhen the queen beheld it, she at once fled,\nTo Diana's temple she took her flight,\nThe people were enraged and rose against the king,\nFor which rumor and sudden strife,\nLeodomya, fearfully quaking,\nRan to the temple to save her life,\nSupposing in her imagination,\nThat for the temple's chaste reverence. Men would spare from doing their violence,\nBut there was one who initiated the strife,\nCalled Milo, a false Cecilian,\nDevoid of all reverence and devotion,\nHe ran to the temple, fiercer than a lion,\nAnd where the queen embraced the altar,\nWith a sharp sword, he slaughtered her in the place.\nThis sacrilege was punished by vengeance,\nGods were angry through this great offense,\nAnd Diana, in full great displeasure,\nBrought a sudden pestilence into the court.\nMilo, by unwarranted violence,\nWas turned bestial and went mad in the fray,\nAnd slayed himself on the twelfth day,\nAfter this vengeance was taken on Milo.\nThen came Cleomenes and Boch,\nHis great injuries from enemies attacking,\nHis high enterprises, his kingdom defending,\nAnd lastly, in his city,\nHe was by the sun slain by Holofernes.\nFirst in his country, the story devises,\nAgainst his enemies, he had a great battle,\nOf his people defending the franchise\nOf knightly prowess, as he who lifts not in fear.\nFor his right to fight in plate and melee. His lieges, all in one accord,\nTo live and die with him in their intent,\nWere one in heart as in this matter,\nWhich made them strong and gained them great advantage.\nUnited they stood, I fear,\nOf one mind, one will, and one cheer,\nGreatly assured in their opinion,\nBecause among them was no division,\nTheir common profit they did not prefer,\nBut treasured life or good as their treasure,\nFor their freedom ever ready for war,\nNot afraid to spend their own blood,\nAnd finally, thus they stood,\nThat each one, of one thought, made ready\nTo live and die for his brother's sake,\nWhose enemy was born of that region,\nWhose name the book mentions as Antigonus.\nHe had wedded the old queen of Demetrius,\nAnd had her son, named Philip, in his keeping,\nThus claiming a title to be king\nOf Lacedaemonians, he called himself again,\nThere to reign and take possession,\nLike a tyrant usurping great might. For he to be crowned in that region,\nBut despite his false presumption,\nHe was deposed and Isaus was appointed instead.\nThough he waged war with them,\nCleomenes, the rightful king,\nWas arrayed against him every day.\nHe stood fearlessly against him,\nDreading nothing, and drove his enemies back.\nHis dreadful sword was so keen,\nThey could not endure to face him.\nAnd on one day,\nHe held a strong battle in the field\nWith little people, and made his return home,\nExhausted from the labor.\nThinking in his heart that it would be beneficial,\nHe halted the war until his people were refreshed again.\nHe set order throughout the country,\nGathering all enemies to resist.\nAnd into Egypt he went to Ptolemy,\nWith his wife and children, withdrawing his presence.\nThere he was received with great benevolence,\nLike his former estate, free from care and fear.\nAnd he remained there until Ptolemy was dead.\nBut the son of King Ptolemy,\nWho ruled after him by succession, Of false envy and revengeful cruelty,\nCleomenes was slain in that region,\nHis wife and children bereft of compassion,\nA strange and cruel thing within a kingdom,\nTo murder a king after whose death,\nThus wrought violence the story relates,\n\nNero appeared and displayed his presence,\nThe mighty king of Syracuse,\nBefore Bochas, full pitifully pleading,\nBeseeching him with a full pitiful face,\nTo write the manner in which Nero,\nWillfully and furious,\nDesired to presume of false rebellion,\nTo debate with Appius Claudius,\nAnd to slander Rome again,\n\nBut he was immediately constrained,\nIn all his most pride,\nLike a coward, to flee and not abide,\nMy author writes no more of him here,\nBut in his book as he proceeds,\nCornelius of Rome appeared as a counselor,\nHe himself complaining of the great falsehood,\nWhich had been accomplished against him,\nBy the assurance broken by Hannibal,\nWho was chief admiral of Carthage,\nTo Cornelius Hannibal was sworn. With the Africans, a manner of flattery,\nTo support him as we have told to fore,\nWith the Romans to hold up his party,\nBut when they met the book does specify,\nCornelius was taken and fettered in prison,\nAt mischief died there gained no reason,\nThan Hannibal entered with his knights,\nInto a great city called Agrigent,\nWhere Julius Silanus of old enemy,\nLaid siege with a great army,\nHe constrained the said Hannibal,\nFor very hunger to leap over the wall,\nBy a posterne he took him to the flight,\nGathered ships and took the large sea,\nAnd Julius Silanus, like an amanly knight,\nFought with him and made him for to flee,\nUpon the water anon after he,\nWas of his knights stoned to the death,\nAnd so constrained he yielded up the breth,\nAfter that Hannibal was slain,\nAnd put to flight as before,\nBochas came worthy Zanthippe,\nA famous duke full notable of renown,\nAnd he was lord of the strong regiment,\nLacedaemonians and came after,\nInto Carthage to help them in the war,\nThe proud Romans were put to flight. Cartagmensis had victory over them and took the wise, manly knight Marcius Regulus immediately and led him as a prisoner to Carthage, as Bochas writes here. This noble duke, renowned for his great prowess, was displayed to their town and, for his notable kindness, was most ungratefully released from his guardianship. For saying he would return to his region, they cast him into the sea from a ship filled with their countrymen out of malicious envy. When he sat at the height of his knighthood's flower, the Carthaginians, through hatred and envy, maligned him chiefly as the cause of their woes. Tacitus relates his anger and the authors who perpetuate his name have recorded it in the house of fame. Who can tell or recount the great number of wars? The first cause of such mortal outrage began, according to the books, through the influence of the stars, between man and man or through willful rage, between Romans and Carthaginians. Considering the nature of both parties, as the books teach us. It is with great frequency that the Italians were grieved, especially when fortune was their adversary. The Africans felt the full brunt of this when she chose to be contrary. Whose course of custom often varies, it has been proven through experience. In the face of her untrustworthy wheel, the most worthy and the most famous, as previously remembered on each side, were made victorious one day and their might diffused the next. Now, up and down, all stood in uncertainty, like as she favored them near or far. Their loss and winning were called the fortune of war. To some, she was well-disposed, happy and eager. To others, she was completely strange, an unfamiliar acquaintance. Among them, on the Roman party and prince of great substance, let him be remembered and preferred. One of the most worthy and true in deed, of knightly policy that I can recall, he sought common profit as his inclination. Between love and hate standing so upright, he declined neither side. Of his domain for favor of no one, until the eye of his inner sight. Conceived was where the truth stood,\nHe gave his sentence and remained there,\nIn this world, there was no better knight,\nBetter named and born of good lineage,\nA seemly person, delivering and of great might,\nHardy as a lion, right manly of visage,\nA wall of the Romans, sharp-eyed and courageous,\nDemure, not hasty, seeing all things through,\nAnd in Paphnia, I find that he was born,\nAnd for he had such great discretion,\nThis worthy knight, Marcus Regulus,\nWas chosen he, a consul of the town,\nAnd had a fellow called Maulius,\nIn arms manly and virtuous,\nWho, for their notable expert high constance\nIn Roman wars, had the governance\nTheir ships filled made a great armada,\nFull prudently with knightly apparel,\nThese princes two took the sea,\nFirst with the Sicilians had a great battle,\nDisconfirmed them and their arrival,\nOutwitted Amulcar, the story is no fable,\nHe of Africa, captain and constable,\nWho in that country took many castles,\nTook prisoners and great riches. And all who were party to Rome he sent immediately. Witnesses the story bears this out. The Romans, for his worthiness, gave their assent because he was so wise. They prolonged his term in office. Among knights, there was none like him, neither in arms nor political conduct. For the conquest of Carthage and Africa, they granted him control of both. He brought cities and towns under his obedience. Of the Romans, this noble, worthy knight, wherever he rode, had the power to make the countryside submit to Carthage, until tidings reached his presence. Near a river there was a great dragon, so terrible that the entire country stood in such fear that no man dared approach it closely. It was over a hundred feet long, as Titus Livius writes. There was no man so hardy or strong that dared approach it, for it was so venomous. But by the manhood of Marcus Regulus, this monstrous serpent was slain. And for the reward, they sent the serpent's skin to Rome. Thus, in the midst of conquest, he toiled\nTo gain castles and mighty strongholds,\nTwo stubborn Africans were sent against him,\nCalled the hardy champions of Africa,\nWith all the power of their regions.\nBut, as the story relates,\nThey were defeated in battle.\nAmulchar came with spear and shield,\nIn contrast to Africa and Carthage,\nAnd he too was distressed in the field,\nWith all his men.\nThus, Marcus always had the advantage,\nMaking Rome's knight most virtuous,\nThrough his prowess, to be victorious.\nAnd where he, in his tender age,\nDesired to labor and till his own land,\nFor exercise and virtuous reward,\nTo hold the plow and lead it with his hand,\nAvoiding sloth as you will understand,\nNow, throughout Africa, with many worthy knights,\nHe rode in style and splendor,\nArmed,\nHe was in sovereign, singular arms,\nAnd in the temple at Rome, of Apollo,\nFor him was kept a crown of fresh laurel,\nForged of gold, adorned with clear stones. In the temple of Jupiter was reserved a robe of victory, which he has earned\nTo these gods, who can consider well\nThe rights to maintain, as a thing perpetual\nWhich fades never of nature, thus I mean\nI sacredly is the fresh laurel green\nFor two causes granted to conquerors\nIn martial acts by conquest made victorious\nFor the nobility of this divine\nHis odor shows in wisdom and excellence\nBy the greenness which never decays\nLong abiding of virtuous prudence\nThe round crown signifies providence\nIn sign only of knightly governance\nHe takes his reward of long continuance\nTheir strength only granted them not the crown\nNor a proud gynning stabilizes not their glory\nBut persistence, who lists to muse and round\nGrants it to them and puts in memory\nThe triumph and palm of their victory\nThe crown of laurel in story it is told\nAnd of Jupiter the rich crown of gold\nWho can discern of all these gifts\nMost belongs to chivalry. Manly prowess, wisdom, strength, and hardiness were late seen in this Marchus, the Roman prince, during his lusty years. He captured a fancy for conquest, policy, and glory. For this Marchus, during his youth, he became the prince of wars, gaining Africa and Carthage. He took all their young knights prisoner and sent them to Rome for common upbringing. But alas, when he grew old, the goddesses, in their changes, took back their favor from this prince. To withstand the prowess of this knight, they sent Zantiphus, a mighty duke, against him, as mentioned before. Zantiphus, a renowned man from Lacedaemon, came when the power of Marchus began to fail. His men were slain in battle, and he was taken prisoner in Carthage and bound in strong chains. How fortune changes her face! She is falsest of trusts when she is most joyful. First, she is favorable, then froward, with her double face. A man who once held dominion over almost all of Africa and Carthage, now lies imprisoned and shackled. He who once enjoyed great prosperity now faces adversity. Fortunes are made from glass rather than steel. This valiant knight, though chained, had brought Rome to such great expansion that Africans and Carthaginians were compelled to pursue peace with Rome. To accomplish this, an agreement was made in Carthage. They immediately released Marcus from prison, bound by his oath. He was to be exchanged for African prisoners. The young knights, eager for their ladies, sent Marcus, now weak and old, to Rome. Both parties were assured to fulfill their intentions. The Romans, with such determination, regarded this as a noble mark of manhood and prudence, and for the advancement of their commonwealth. They had respect for his wisdom in that town, their wall and their difference had more cheer for knighthood in that age than all their prisoners of Africa and Carthage. Romans greatly rejoiced at his coming and especially for his deliverance. All tokens of heart and true meaning said \"welcome home, our joy and our sufficiency.\" \"Welcome, master of knightly governance,\" was their voice and their language. Upon his return from Africa and Carthage, and thus received like unto his estate, he was conveyed through the entire city. Nobly presented to the Senate, he began his tale at once, as he who had more in charge - the common profit than his deliverance. He said to them in substance: \"Lords, by the avails of each of you present, first by the estates, next by the commonwealth, as prince and consul to Africa I was sent, and as you know, I have been there seven years. To chastise rebels of that country and by the favor and help of God's might, to your city acquit me like a knight.\" In this matter it is unnecessary to tarry\nYou know I am now growing old\nAnd fortune is contrary to me\nWhereby your enemies in Africa are emboldened\nAnd they desire me to be sold\nIn exchange by short conclusion\nFor prisoners whom they have in the town\nAnd by the favor of God's high in heaven\nAnd by the wise mediation of fellows\nCountries and provinces more than six and seven\nI have in Africa made subject to this town\nDespite their might and their rebellion\nAnd them constrained as they desire\nTo obey your empire\nTo make your empire more stately and glorious\nAnd to extend the bounds of your city\nOnce, by grace, I was victorious\nConquered your enemies wherever I found them\nNow, through fortune's mutability\nMade unhappy and desolate of cheer\nSometimes a prince and now a prisoner\nBefore my power was frustrated by fortune\nNow I am thrall and fettered in prison\nMy old triumphs are newly disguised\nAnd victories oppressed and brought down Of youth passed and my unwieldy age, little wonder though dull be my heart. Yet there is a thing that draws me along in life, which in my heart has brought great gladness. To your encampment, this mortal strife by my labor and knightly busyness, the marshal prince, renowned for worthiness, with all the most sovereign knights, seeks now in your prison. By whose absence Carthage is weakened and brought to despair. Seeing that I am dull and growing old, I gain Africans to put myself in peril, causing your enemies to pursue for the prize. By chance of me, they stand in hope of their deliverance. By my absence, now sent out of prison, they intend to encourage their power and begin a war upon your town. Now take good heed and discretion. This thing that I have told you is a matter of prudence. Their youth considered, and I am feeble and old, I am consumed and weary from the wars. \"Fortune contrary I am unable to bear armor\nThey, lusty and fresh, spread their name far and wide\nAnd in the field they are able to endure\nI, unwieldy and like a creature,\nAppear more inclined to draw home to my grave\nThan to arm myself to save this city\nAnd in truth, I have more heart\nOf faith without wavering\nTo the profit of your commonwealth\nThan to the matter of my delivery\nTo things weighed and balanced in the scale\nOf African knights, worthy of esteem\nIn me, the constraint of age's feebleness\nAnd to conclude on this matter\nI might never seem to you\nAs deserving of knighthood's laurel\nNor the triumph in this famous city\nBetter than to die ten times\nAnd thus, advised by heart and whole courage,\nYield up the spirit of my unweary age\nIn this purpose he was steadfast as a wall\nOf one will and one persistence\nHe himself commending to God's Immortal Self\nTo die for political constancy\nAnd to prefer by notable pursuit\nThe common profit, this was his motivation\nSet aside God\nRight well cherished, stable of his visage\" Of perfect love he had towards the town,\nHe returned once more to Carthage.\nThe articles kept and the condition\nAt his departure from the African region.\nThis to show their certain lust\nOr prisoner he was to resort again.\nAt his departure, the Roman senators\nGrew pale from compassion.\nTo see the payns of all their old supporters.\nPrincesses and ladies fell like stones.\nChildren wept and cried for pity.\nFarewell, upholder, chief wall of their city.\nWas ever found a truer knight?\nWhich of his own faithful motions\nWhere he was free and had power and might\nTo stand at large by his election.\nTo keep his promise repeated to prison.\nWhat shall I write of his nobles or show\nTo find one like him, I recommend but a few.\nAnd when he came again with his message,\nKnowing then the intent of this worthy knight,\nThe people of Carthage, in the presence of every manner of person,\nOrdered to have him tortured at once right.\nFirst the ladies of his eyes twain,\nThey cut them off to prevent his sleep in prison. But ever watch with intolerable pain,\nAnd because of the tightness of his passion,\nCry and complain with lamentable sighs,\nAnd after this take a plain table,\nFretted full of sharp nails, sharpened and ground,\nAnd upon it naked they bound him,\nAnother table they laid on him above,\nNailed also and between these two,\nThey couched him; this bed was very soft,\nMost painful, so hideous was the pain,\nThe blood ran out of every pore and vein,\nThis was his torment, alas, a cruel death,\nOf worthy Marcus, till he yielded up his breath,\nWho read in books or ever did see,\nOf any princes so steadfast and so stable,\nAs once were in Rome the city,\nOr in their conquest so long enduring,\nOf virtue found, of courage unyielding,\nReckon up all that ever were in that town,\nAnd to this Marcus make no comparison,\nReckon up Camillus' papers, Scipio,\nNotable, worthy for many great victories,\nReckon up all the worthy champions,\nCurius Fabricius, famous in memory,\nBut this Regulus eclipses all their glory,\nAnd surpasses by report, renowned. All these compared, consider the four who once were so rich:\nThe first of them was called Lucius,\nThe other two were of similar condition,\nLike Staurus and Gaius Delius,\nAnd do not forget the great Emelius.\nBut despite their great possessions,\nMake no comparison to Marcius.\nRecall Crassus, of whom it is told,\nThe Assyrians checked his greed,\nStrangled him with gold in his throat,\nAnd the story relates how he died.\nThough these four thought they were wise,\nGreatly praised through false opinion,\nMake no comparison to Marcius.\nRegarding this mark, take heed and see,\nHe left his treasure and riches behind,\nFor the profit of the community,\nForsook his friends Bochas bears witness,\nTo defend his town, he died in distress,\nResorted to prison to keep his faith,\nMake no comparison to anyone else,\nMy author here reminds us,\nSome had precious stones and pearls,\nSome had abundant riches,\nAnd some stood in dignity,\nAnd some had worldly prosperity. Set aside and consider the reason\nBetween them and Marcus there is no comparison\nPrinces may live according to their intentions\nAfter their lusts and their delights\nOf gold and purple were rich adornments\nAfter their power, forwardly in vices\nGrant their ministers great offices\nBetween all their pomp and vain ambition\nAnd between, make no comparison\nAll these things remembered in certainty\nWell considered, and I put in mind\nThere were in Rome but few such men\nTo bring profit and such kindness found\nUntil I may find another such one\nIn this book turning up so down\nI will to him make no comparison\nThis tragedy, who can heed it,\nIs entirely immersed in woe and gladness\nJoy for worship and singular manhood\nThat was in Mark by excellent noblesse\nTo read his fall it is great heaviness\nWhich chase to die where he stood free\nOnly for the profit of the commonwealth\nTo keep his oath plainly as I read\nMade in Carthage, there being in distress\nThis noble prince, constrained by no need\nBut from my author freely does express From Rome again three went, dressing themselves to endure torture, only for the profit of the commonwealth. This story should be crowned in truth with golden letters as witnesses. Here spoke Mark, having no fear of death, to set Rome in security from war. He, the most sovereign in renown, may never be eclipsed by antiquity. Which chase to die for the commonwealth, he deserved to have the reward of triumph and martial worthiness, and of Jupiter to wear the purple robe. Fretful of stones, most heavenly in brightness, the laurel crown granted to victors, considering which chase to die for the commonwealth. Noble princes, who govern and lead, take heed in your greatness. To this true story, take example and apply yourselves. Always support and maintain righteousness. And late Marcus, a mirror, be to you, which chase to die for the commonwealth. Next in order came the vicious of life, Tholome. King Callimachus of Egypt,\nIn tender age, he was subjected to horrible cruelty.\nSlayed father, mother, and sister, as you can see.\nMention is made of his coronation,\nTo reign alone in that land.\nHe was disposed towards every vice,\nAverse to virtue and all teaching.\nSloughed off his wife, called Erudice,\nLet his spouse take a concubine.\nWasted his life, giving himself over to riot, surfeit, and outrage.\nIn this way, he spent his young age.\nThus, his royal majesty was disgraced,\nWatching lecherous lusts all night long.\nSlept until noon, disregarding all honesty.\nAwoke only to drink again,\nGorging himself to fuel his lechery.\nThe long day he spent in gluttony.\nI grow weary writing about this tyrant,\nVicious and mad.\nIt is contagious, this process to recount,\nBecause the example harms and brings no good.\nAnd of vengeance, it stood with him.\nSudden mischief I hear he meted out.\nEmbraced in the arms of his concubine,\nAgathodia was her name in plain terms,\nAnd had a son named Agathodes. Vicious and slandered, they were reckless, both taking in a sudden presence with their allies. Led by just judgment, they were brought to the gallows. Next, Philopater called Thomas. A worthy duke of France entered, and from that country, Nabytomarus and his great power rode into Greece. He began to make his ordinance again. Romans, although they were far away, proudly intended to wage war with them. But the Romans, through their bishops and priests, devised a cursed false superstition. They offered up men in a new sacrifice, burying them quickly in boiling cauldrons. By a false hope, they believed this would benefit them from France and Greece. They took ten in number, half men and women, and by false murder, they embraced them. Buried quickly, their death was sudden. At this sacrifice, the gods showed their disdain, and the Romans became contrary. For their false rights and superstitious practices. And according to old chronicles, three consuls were appointed by the Senate in the year 514 after their foundation. Their names were Lucius Emilius, Catulus Gaius, and Actilius Regulus. These three governed and ruled the city, as I have previously mentioned, to preserve it from all adversity. They faced two peoples of Gaul and Lombards, who were filled with malice and envy, and the Romans were in great danger from this war. The Senators and all the citizens, because an enormous route of Lombards, joined by many foreigners, had come against them, breaking their obedience and allegiance. The people, rude and unstable, assembled together in a wild and furious state. Their multitude was very innumerable, and they were filled with heartfelt vengeance and contemptuous courage, devoid of all reason, as Bochas relates. I cannot go any further. Their soldiers bore gisarms each one\nAnd gisarms of gisarms they were called\nTowards Rome they hastened day by day\nGreat labor the footmen endured, sore appalled\nBut ever their trust on multitude lay\nRome stood in fear of who was coming\nAnd specifically the consuls three\nSent out to fight for the city\nFourscore thousand as the chronicle writes\nMighty to stand at difference\nIn his fellowship had each consul\nAnd of the gisarms number in sentence\nThree hundred thousand went on foot\nI find that they had eight thousand more\nOver all the field spread\nI reckon not those that rode on horseback\nWhich were sixty-three thousand in number\nSix hundred over purposed for the wreck\nFinally, the Romans to encompass\nThe shadow of them gave so great an umbrage\nThat on the soil which before was green\nThere was no more sunshine seen\nTheir captain was Abitomarus\nA manly man and a full worthy knight\nAnd with them went Viridomarus\nAnother captain in steel army bright. Twelve of them and the Romans waged a long fight, but on the Roman side, the city was killed a consul, one of the three. After his death, fortune immediately turned against them. On the Roman side, eighty thousand took them as prisoners and began the fame and renown of Abithomarus, as mentioned in this account. His heart was pleased by this victory, and three thousand were killed on his side. But the Romans returned and had a strong battle. In the field, they were seen to be manly and proudly assaulted their enemies. As my author relates, the Gisarmys' ranks were long or it was night. Forty thousand were slain in that battle. The third time, with the help of the Franks, the Lombards and people of Gaul also joined them. They fought against each other in disorder. Besides the river called the Po, both battles took place there. Two consuls, Maulius Torquatus and Flaminius Flaccus, were among the Romans who arranged shelter for their knights. And with the romayns forth to gydre they gon\nTowarde that ryuere with a full manly chere\nIn which bataile the story doth vs lere\nNyne and fourty thousand slayne on that day\nOf their enmyes that none ne went away\nAbythomarus was takyn prysonere\nIn tokne of tryumphe brought to rome toun\nTo the capitoyle with a full pale chere\nLed bounde in chenys there gayned no raunson\nThus hath fortune appallyd his hye renoun\nAnd in tokne of his disconfiture\nOffred to goddys was his cote armure\nThus lachesis his lyues threde gan drawe\nTyll Antropos it brak with full greate peyne\nViridomarus that was his felawe\nSlayn in the felde by romayns in certeyne\nAnd of these worthy princes tweyne\nThis was the ende and the mortall fall\nThe feest accomplisshid callyd funerall\nAnd in the tyme of these mortall werres\nAtwene these dukes and them of rome toun\nMany toknes were shewed in the sterres\nMeruaylous lightnynges fro the heuen doun\nAnd many an vncouth constellacion\nSondry Cometes dyd in the walkinge appere Who sets their stories may learn the truth\nOf the water pythons that run in Italy,\nA famous flood in that country,\nThe same hour and time of their battle,\nAs the story relates was turned to blood,\nFires in the air most furious and wild,\nMighty towers were with the flames burned,\nThree monks appearing in the Orient,\nThe people for fear fled into low caves,\nFor dread grew pale and deadly of their countenance,\nAnd in three days were three earth quakes,\nDuring this war and in the same year,\nOf great Apollo filled down the pillar,\nOf marvelous white, large and of great strength,\nSixty cubits long it was accounted,\nAnd in that time the story says nothing,\nOf Rome a consul with great power,\nCalled Claudius, who on a day,\nThirty thousand brought to disaster,\nOf the soldiers that came from Gaul,\nAnd there was slain with many a captain Loren,\nVirydomarus, of whom I spoke before,\nTo his great shame and confusion,\nAs it is remembered by scripture,\nThe Romans made a great oblation. Up to Jupiter, in token of his distress,\nWithin that temple of gold clearly set,\nThey hang up his banner to his displeasure.\nHere Boccaccio briefly writes for a reminder,\nChronicling wars, debates, and battles,\nThat once took place in Italy and France,\nIn Spain, Charleston, with marshal apparatus,\nAnd among other things in his narratives,\nHe mentions the great schism,\nBetween Hannibal and worthy Scipio.\nHe touches upon their names and stays not long,\nUpon their stories he lingers not but a while,\nHere not recounting their powerful wars,\nNor compiling their stories,\nBut directly descends,\nTo recount and tell by writing,\nThe fall of Sipax in Mundus king,\nThis said Sipax fought two battles,\nOne with King Gabba, of great might,\nHe also had another, in which he suffered pain,\nTo meet Masmasissa immediately after,\nAnd both kings he put to flight,\nI find by writing about Masmasissa,\nHow Masmasissa was governor and king,\nThis said Sipax through his chivalry. Made Masmas leave his region, forcing him to live by robbery. He wandered in forests with beasts, up and down, due to the hardship mentioned. To save his life, he found no better recourse but to feed himself on rotten food and fruit. Outside of his realm, Masmas was imprisoned and forced to flee from his country. His name was erased from people's minds. No one knew where he should be. His liege men and people of his city knew nothing of his whereabouts but assumed he was dead. Thus, the glory of King Siphas grew, as he had outwitted two kings and won the victory. He put them to flight and terrified the people, causing Rome and Carthage to be dismayed. Each of them labored to make him govern.\n\nTo Numidia, Scipio was sent, specifically for this matter. Hastrubal was also sent from Carthage. They both arrived at Siphas' castle on the same day. And they were received by King Shyhax with great reverence. Through his notable manly diligence, as recorded, he made the captains agree to lie in the same camp that night. They had received such great fortune from Shyhax by his promise, as a true knight, that neither of them would deceive each other. However, there was great deceit that followed. As this story shall reveal in detail, for by the fraud and mortal falseness that came before, it transpired as follows:\n\nHasdrubal, by his cunning,\nAs Africans are near to being double,\nCould hide his gall under sugar,\nSo Hasdrubal, by false deceit,\nUnder fair pretenses, deceived Scipio.\nHe brought Shyhax in by subtle treachery,\nAnd with fair language painted,\nHe should be allied with him,\nBy full consent, to have in marriage,\nSophonisba, a maiden of Carthage,\nWho was young and fair in every way. As Seyth Bochas relates, this thing, by craft, was initiated and accomplished in truth. And it was through this means that rancor and hatred began, with simulation, feigning, and falsity, between Sipax and Hastrubal. Sipax was slain in this matter. And after this deed was done, this marriage took place. Sipax, full of enmity towards this Scipion, rode into Carthage with Hastrubal and began to wage war against Rome. At the same time, as is mentioned, King Masinissa emerged from the wilderness towards Scipion, hastily preparing himself and his people to make him strong, with the help of Scipio and Bellius. Sipax and Masinissa met in battle, and the people were so enraged against Sipax for his cruelty that they came to him and avenged themselves. Through their battles, they found him standing there, and despite his cruelty, there was no escape for him. They brought him home through their high renown,\nInto the hands of worthy Scipion.\nSiphax was taken thus or he was aware,\nUnder his banner, despite all his might,\nAnd into Rome he was led before the chariot\nOf Scipion the noble, worthy knight,\nWho granted him the triumph and Siphax's wife,\nSiphonisba, was wed to Masinissa at the end of all this strife.\nLook how fortune changes her tides,\nTo one this day she can be favorable,\nMaking captains and these great guides,\nWhich would have found her when she was stable,\nBut that she is always forward and changeable,\nFriendly today, tomorrow at discord.\nIf this is true, Siphax can record,\nThis Siphax was sent out of the town,\nBound in chains without further delaying,\nAnd at Tyburn lay fettered in prison,\nDied at mischief made there his ending.\nAnd next came Nabyn, full pitously weeping,\nBefore John Bochas, who by tyranny\nOf Macedonia took him to be king. Having no title but that of robbery,\nHe was compelled to magnify himself,\nWith strong hand taking full possession,\nTo be crowned in that region.\nThis Macdeon, as ancient writings\nOnce held in full great reverence,\nBecause it produced in two things,\nBoth in knighthood and sovereign wisdom.\nMars, by manliness, Pallas by prudence,\nAnd while these two ruled,\nThey had sufficient abundance for all welfare.\nAnd while the nobility of these two things,\nThat is to say, the flower of the high clergy,\nThe renowned and sovereign,\nOf martial prowess and chivalry,\nGoverned that land by new policy,\nThen stood that kingdom known to authors,\nAmong the Greeks, like a heavenly sun.\nBut at last, the light\nOf knighthood and philosophy was eclipsed,\nWhen covetousness entered again,\nTo usurp upon the regality,\nBut the intrusion of false tyranny,\nAnd by extortion, made their entrances,\nHaving no title there to reign as kings,\nThis was the chief cause for a short conclusion. The nobility of Greece was brought to base, and Macedonia was brought to confusion, due to covetousness which placed them in such a state. Thus, their knighthood was fully translated, and their policy is recorded in chronicles. From Greece to Rome, the city, and among other things, remember the tyrants, in order to recount, Nabyn was one who held sway in Macedonia and was crowned king there, falsely reigning without title. He was hated by Rome for his forward, contagious cruelty. The Romans sent a mighty consul, Titus Flaminius, to guide their wars, to Macedonia he drew near. Towards Argos, where Nabyn resided, he approached with the intention of abating his pride. But while Nabyn was at the height of his power in Greece, his lieges were in debate. A duke, called Philopompes, with the people of the Greek land, strove against Nabyn, putting himself at the forefront. He defeated him in hand-to-hand combat, and great harm will be understood. Alexamenes, a knight of that land, was also mentioned. After this Nabyn, Bochas proceeds to tell the wars and the mortal struggles\nBetween Romans and Africans in deed.\nMany lives were lost, causing widows, maidens, and even wives\nTo weep and wail in such disjointed fashion,\nOn one side to see the loss of blood.\nOn the other party, to see the loss of their men,\nWere made captains and various officers,\nWho were sent down to Africa with people.\nTwo consulers were among them, notable in armies and famous in those years:\nMarcus Maulius, born of the Roman line,\nAnd Lucius Censorine.\nWith them was sent a tribune, notable before I mentioned,\nThe most worthy and able for the wars of Rome,\nI mean the proud Scipio of their city,\nWhose intent the Africans dreaded,\nAnd especially Carthage to destroy,\nNear Carthage there was a city strong,\nMightily built and stood upon the sea,\nIts thick walls, round, square, and long,\nChiefly called a difference of that country. To save and keep them from adversity, and a wall forty cubits high with crest, marshal-like, I found, rose for the war. Of stone square was an high dungeon called Birsa, from which far men might behold the countryside. And as I read for their salvation, the Africans, of their own purpose, had prepared two hastily for their captains. The said dungeon mightily battled against all sallies to stand and endure. But worthy Scipio, for all that, had not failed. He approached and did by force cure, with his mighty and sure engines, so that by force this most marshal knight broke down a great quantity of the wall. And Lucius, called Sensoryne, was with Marcius Maulius. And by Scipio's counsel and doctrine, both in agreement in the army, they took their way. With Hastrubal, truly, and they might, where he lay that same day to fight. These consultants assaulted the city called Ci. Slough forty thousand, the chronicle you may see. Of Africans, the vengeful and constant Hastrubal, was killed that day by him, without a doubt,\nThe most trusted and those nearest to him,\nAnd this most valiant of spirit,\nThe worthy tribune Publius Scipio,\nBy force entered Carthage,\nAnd for six days he and his knights besieged the town,\nThey, in desperate need of their deadly cherries,\nYielded them prisoners, meekly asking Scipio,\nTo receive them in this mortal rage,\nSo that the men and women living in that town,\nWith the citizens, young and old,\nMight remain and live in servitude\nUnder the Romans. There was no better refutation,\nAnd year by year they paid them a tribute,\nAnd of Africa, that other Hastrubal,\nWho among them had been crowned king,\nLeft his estate and royal power,\nHumbly surrendered himself as a prisoner,\nAnd his wife most pitifully wept,\nWhen she saw her lord taken thus,\nShe ran into the fire and burned herself for sorrow.\nSix and twenty thousand. Were led by women into captivity,\nThirty thousand men came behind,\nTook prisoners in great adversity,\nAnd seventeen days burned that city,\nNone so hard stone in their walls\nBut into powder it was burned immediately,\nAnd this was quickly done to conclude,\nBy the prowess of Publius Scipio.\nSold into servitude was a great multitude,\nTheir old lords led fettered to prison,\nThis was the final destruction of Carthage,\nTo write their complaints, Bochas abides no longer,\nBut turns again into Greece in his style,\nIn Lacedaemon remember a king,\nCalled Perseus, a proud warrior,\nClaiming a title upon him usurping,\nTo succeed as true heir.\nTo the mighty conqueror Alisaundre,\nHe will be crowned against his will,\nAnd his name to put in memory,\nCast his person into renew the prowess\nOf King Alisaundre and to increase his glory,\nTo follow his traces in knighthood and nobles,\nAnd first of all, of hasty and willfulness,\nThat his conquest might spread far. After deciding to align with the Romans, but later becoming wiser, Perseus was alarmed by the marshal's imposing appearance of the Romans, whom he had come to despise. Fearing their nobles would attack, he found them consistently victorious in battle. Previously, he had been reckless and had sent ambassadors to treat for peace. They perceived his presumption and recognized his pride and arrogance. In response, they sent a Consul named Sulpicius, who deeply hated Perseus, with a large army. Perseus' ambassadors showed no enthusiasm and their city forts strengthened their alliance with Sulpicius. Another skilled warrior, Consul Paulus Emilius, was also sent. Among the Romans, he was notable and famous. That same night, the moon eclipsed completely, a clear omen as mentioned, indicating that Perseus would face a harsh confrontation. His rule and realm would be devoid of all support, and Macedonia would have no favor. A young, fresh, and lusty knight named Caton, among the Romans,\nSharpened round shields and swords, preparing for battle's glory,\nFor the sake of Rome town,\n\nThere was a knight who secured the victory,\nMacedonius, renowned for his great might,\nConfused and put to flight the enemies,\n\nBut Emilius, the noble Consul,\nSent a Captain named Octavius,\nTo pursue the proud king, Perses,\nAnd he was taken, with no rescue,\nWith his two sons, Philip and Alisaundre,\nThe story is certain,\n\nThree who ruled within Macedonia,\nLast of all was this Perses,\nBochas writes the number of years as nine hundred,\nA reign of forty and twenty years,\nThe region was translated,\nWith all their lands into the obedience,\nOf them of Rome without exception,\nTo great lords who held the most power. Abode there long under Perseus' governance,\nDisconsolate in cheer, Perseus residing there as prisoner.\nThus the lordship of Macedonia waned and declined,\nAs mentioned, the two adjacent countries,\nAchaia, a small region, and Epirus,\nMighty in people and great in substance,\nJoined and made one,\nBy a faithful convention.\nWhen the Romans knew them as their foes,\nSuspecting their friendship,\nThey sought to make a distinction\nBetween these lands, both in breadth and length,\nFor dispersed is their strength,\nCities and towns were ordered here and there,\nWhere the Romans decreed that their lordships should be divided.\nThis made the people in every great city\nRise at once most cruelly against the Roman messengers,\nAnd would have slain them.\nFinally, the Romans, enraged by this occasion,\nTook reprisals for their division. And a consul named Mumius,\nA manly knight in armies full famous,\nWas sent from Rome into Achaea,\nTo destroy them, by great augury,\nFor their negligence and wilful recklessness,\nThought they themselves without aid,\nPowerful and stronger in truth,\nThan Romans in deed.\nThus were they destroyed before they took heed.\nThey stood in hope, in their stubbornness,\nTo have great plunder in that battle,\nAnd to win full great riches,\nAnd for a pomp of wilful false pride,\nThey took their wives and young women,\nAnd set them upon a high mountain,\nThat their manhood might be seen in the field.\nWhen the Romans met them in battle,\nThey were dispersed and out of order,\nSlain like beasts, their power began to fail,\nOf wilful pride and reckless governance,\nWomen and children, for sorrow almost mad,\nWere led into captivity to Rome.\nCorinth, at that time, was their chief city,\nDestroyed by Romans and brought to ruin. Among the cities in Bochas, you may see\nAbove all others, they shone in honor\nOf all sciences, doctrine flourished there\nAnd of crafts, artisans were most wise\nCount all the world's chief merchandise\nUnusually, in their most nobility,\nSitting on fortune's stage,\nThey were destroyed by treasure and riches\nBrought to nothing by slaughter and plunder\nTheir walls were broken in that cruel rage\nAnd in that burning, Bochas says,\nA great part was carried upwards to heaven\nThe people were slain mercilessly, young and old\nAnd a great division occurred\nSome were led into slavery, and some of them were sold\nImages of copper of silver and gold\nWere suddenly mixed together in all that violence\nTogether, the metal was molten\nOf which metal, thus, it fell\nGold, silver, and copper were melted into one\nCopper of Corythus, men called it\nThroughout the world, by custom, everyone\nFame of this metal is so far gone\nThat the vessels made of the same\nCorinthian vessels were called by that name After Corynth was destroyed,\nA prince named Philip Philermene\nBrought his complaint to John Bochas.\nIn his face and countenance, it was seen\nThe woeful constraint of his mortal frame.\nAnd he, Bochas, does specify\nLord of a city called Vallaquie,\nMarquis\nBrought him to Rome, lest he resist.\nNext to Bochas, with a heavy countenance,\nAppeared a knight named Domocritus.\nMy author writes of him thus, from Etholis,\nHe was the chief lord, but he and his country\nWere translated into Rome the city.\nThis duke was cast and chained in prison.\nEscaped once in a story as I find,\nTaken again through a dark dungeon,\nThere for sorrow went out of his mind,\nSloughing himself at mischief again.\nBehold how these princes, proud and reckless,\nBring shameful ends which cannot live in peace.\nTouching the story, the murder follows of Selenechus and great Antiochus,\nOf his mother Leodices and the king,\nWith other tokens and signs marvelous,\nAnd how the same Selenechus\nHad in his thigh, as the text foretold. Print of an ancient day when he was born,\nAnd all the children by descent born of his lineage,\nPrint of an ancient as made is mentioned,\nThe fourth book with all the surplusage\nOf other tokens there told in plain language,\nAnd of the said fame Selenchus,\nCame by descent the said Antiochus,\nWhose heart was set on high covetousness,\nTo follow his lusts and delight,\nAnd especially he began to devise,\nTo win in Greece various regions,\nAnd of the people he found occasions,\nBy their favor to conquer their country,\nAnd rebel against Rome the city,\nWith a multitude and great apparatus,\nHe took upon himself in his presumptions,\nFalsely to follow the inclinations\nOf his birth while he did abide,\nIn a city that was called Talmaida,\nFor cause of sloth he left his chivalry,\nForsook Mars and took him to Capua,\nResting the winter he spent in lechery,\nIn wantonness and riot, he chased Venus to his guide,\nSensuality made reason stand aside. And for a brief summary, he was taken to his demise, and when that winter with its cold frost had passed, and all his fierce storms had spent and waned, and spring came in with its new green and fresh flora, the custom is for kings and princes, adorned with marshal regalia, to dispose themselves for battle at this time, when Phoebus shines in the ram. Marchus Atilius, an excellent knight in his time, descended with his well-equipped army against this vicious, proud Antiochus. On a morrow when Phoebus shone brightly, he set his wardens by chosen captains on a hill called Termophiles. Antiochus was on the other side, oppressed by gluttony and riot, and drunken Bacchus accompanied him. With Morpheus, wife of Slombyr, chief goddess,\nShe caused him, through sloth and idleness,\nTo lose providence from his court,\nResulting in the slaughter of many,\nWhen Consul Marcus, the worthy,\nHis adversaries proudly assaulted,\nThey were unexpectedly taken in flight,\nUnable to withstand,\nThus Antiochus fled from battle,\nAgainst the Romans he could not endure,\nTherefore, despair filled him,\nHe was rebuked and fled to Ephesus,\nHe chose to dwell far in Greece,\nSent to Rome a great embassy,\nWith the said Marcus to treat peace,\nBut in this embassy, without a doubt,\nWhen they reached Marcus' presence,\nThey were refused and had no audience,\nAntiochus was greatly ashamed,\nHe cast hatred and enmity against Rome,\nTo raise power and had newly assembled,\nTo gather ships and make a great army,\nTo wage war against them at sea,\nHaving hope under cowardly fear,\nBetter on the water than on the land to succeed,\nHe had his ships filled with provisions. And his captains had abandoned the land\nBut when the Romans began to assault him,\nHis ships were burned, and all his possessions were taken,\nAnd, like my author, he summarizes the events,\nAt sea, the Romans were pursuing him,\nHe was outwitted, witnessing the story,\nYet again, on the land he grew strong,\nMet with Cornelius called Scipio,\nWith wagons fortified for war,\nShod with hard iron, sharp spears among them,\nIn tragic fashion, by great decree,\nBut despite this, he was brought to ruin,\nWith elephants and castles at his back,\nThat day, many a man was slain,\nUpon his bones, so cruel was the wound,\nThat he was forced to flee, abandoning the country,\nTo the Romans, he could not delay,\nEach year compelled to pay a tribute,\nBut he, out of deceit because of his tribute,\nFeigned great poverty,\nGathered robbers and falsely pursued,\nOppressed merchants, plundered the country,\nRobbed temples with hateful cruelty,\nAnd from Jupiter, he called Dodavian. This is the text in a cleaned version:\n\n\"Took all the relics the storyteller could\nDid sacrilege and entered that cloister\nWithout reverence or any observation\nFor which the temple rose against him\nAnd as it is put in remembrance\nBy the gods there filled a great vengeance\nUpon this tyrant quaking in fear\nSuddenly he filled with ground and was dead\n\nThis is the tragedy of Antiochus\nWho lists in order his forward story see\nFirst to all virtue he was contrary\nAnd rebellious ever to Rome the city\nJustly accused of vicious things three\nOf pride, sloth, and gluttony\nAnd of disordered superfluity\nOf night excess, riot, and lechery\n\nOn him the Romans were victorious\nTwice on the land once on the sea\nHe was not hardy but malicious\nIn every battle his custom was to flee\nThere vices reign there may no grace be\nTo all surfeits his lust he applied\nNoised and disgraced throughout his country\nOf night excess, riot, and lechery\n\nAmong his legislators were wild and despotic\nAnd for a coward, know in the field was he\nThe poor to oppress, a wolf most fierce\" And by deceit, a fox more subtle than any,\nNo man more forward of high or low degree,\nNor more delighting in falsehood or flattery,\nWhat was his end? A sudden, shameful death was his reward,\nFor his outrages of pride and lechery.\n\nNoble princes of prudence, renowned,\nIn all your greatest royal majesty,\nRemember clearly if you are virtuous,\nYou shall prosper in long-lasting prosperity,\nWhere the contrary causes adversity,\nAs this story before does specify,\nOf Antiochus, cast from his dignity,\nFor his great pride, riot, and lechery.\n\nAfter the death of this Antiochus,\nThere came a prince to Bochas to complain,\nWho was called Jeronimus,\nFrom Cyracuse, once lord and king,\nWho of his lieges had done nothing wrong,\nYet was killed by his three sisters dear,\nHatred's author writes here of their malice,\nVoid of all reason, desiring vengeance,\nThey loved not to have them endure,\nBut every year, according to custom,\nThis is true, they wished to have a new prince. And for their changes and their unpleasant stories, with various conditions, because no fruit is found in their lives nor in their stories nor in their successions, I will pass over and speak of Scipio. I will first write about the worthy man called in his time Scipio Africanus, a famous knight in all nations, for his conquest was soon to be concluded. He had brought under Roman rule many regions, more by wisdom than by multitude. Yet, due to ingratitude, which he found in them, as I read, he worked to tell. It is remembered of his worthiness while he was flourishing in young age. At that time, Rome became lady and mistress of many a land to their advantage, and specifically all Africa and Carthage. By his prowess, as is mentioned, were brought under Roman subjection the riches of Carthage and Africa the country. But they again, by accusations found out by their falseness, said against him, as it is recorded in my mind, that he should have besieged the riches of Carthage and Africa the country. Which belonged to Rome the city, but this noble African replied proudly to his accusers. He never withheld from the beginning towards himself a portion of their treasures, save as is the custom of conquerors. For the preservation of his worship and his name, it was almost profitable to the towns' fame. This means plainly and without delay, he never hoarded treasure near or far towards himself, except what was necessary for their worship to maintain with their war. And yet at that time he was their lord, to increase their boundaries and fully delight himself. All was set wholeheartedly to the common profit. He took no heed of all the surplusage of their treasures or their great riches. The name reserved for Africa and Cartage, to his knighthood and his high nobility. But their malicious and unkind behavior was the cause of compiling his body from them perpetually. He was never cast within Rome's town, after that day among them to be seen. Unkindness gave him occasion to absent his person and of high disdain. To exile him silently and never come again, but tarry in a small village called Lynterne when he was grown old. And for men to remember him, he set an Epitaph upon his grave which said:\n\nO people unkind, unkind again for reason,\nMy funeral ashes nor my bones you shall possess,\nIn your unkind, forward territory,\nMy bones shall not rest nor abide,\nBut your unkindness to put in memory,\nTo remember shall be read full wide,\nOf these letters graved on every side,\nBy report only of this small scripture,\nWhich here is set upon my sepulcher,\n\nLo here the cause by brief description,\nSet on my grave for a memorial,\nWhy that my bones out of Rome town\nBe buried here low under this wall,\nIn exile hold my feast funeral,\nUnkindness drove me out of that city,\nWhich wrought so much for the commonwealth,\n\nAfter the end of this African,\nCalled in his time worthy Scipio,\nNext came his brother Scipio Asian,\nWho in Asia had dominion. Gain, who was accused before the senate,\nUnjustly, of concealing certain treasures for himself,\nWhich he had won in Asia through many strong battles.\nThis accusation was falsely initiated\nFrom ancient, causeless envy, which did not fail,\nThose whose worthiness greatly aided\nIn bringing common profit from these two conquerors,\nThrough their great riches increasing their treasures,\nThe one in Africa, as you have heard me tell,\nBy his wisdom and chivalry,\nThe other in Asia, who excelled,\nIn high prowess, as books specify,\nFalsely hindered by hatred and envy,\nBy the coming of Antiochus,\nHe was so eager to destroy him,\nNot withstanding these two Scipios,\nHad in their time through many battles,\nBrought into Rome so many reasons,\nTo obey their city with marshal apparatus,\nAnd evermore to their great advantage,\nBrought in treasures to increase their town,\nYet they have wrought to their destruction,\nThe one in exile, as is mentioned,\nDied alas, when he was old,\nThe second was murdered in prison. The stories of these two Scipions are remembered here, told to princes numerous,\nA laborer for a count forgets his thanks, as you may see,\nAfter the process of these two Scipions,\nTwo peoples willful and reckless began new dissensions,\nBetween Achaeans and Etholians, doubtless,\nAnd a great duke Philopompus,\nA prince of full great power at that time,\nHad of Messene the governance,\nThis said prince Philopompus, L,\nAs he rode armed and put himself in press,\nMade his people as governors and wardens,\nFolk out of rule to call again,\nUpon his steed as they began they them fettered,\nIn due order his wardens to set,\nAnd these princes of the gate most martial,\nIn the pursuit which he began to make,\nAmong his enemies he had a sudden fall,\nVoid of all rescue unwarily he was taken,\nOf all his friends like a man forsaken,\nAmong his enemies brought into prison,\nThere made an end by drinking of poison,\nOf Philopompus this was the fatal case,\nOut of governance his people dispersed. A captain named Ligorias,\nWho in the wars was wonderfully fortunate,\nTook on him the state,\nThey to govern and the people led,\nOf him I read no more in books.\nMy author here makes a digression,\nAnd recalls for a memorial,\nOf the third worthy Scipio,\nCalled Nasica, who among Romans,\nBy report, for language,\nExceeded all others in wisdom and courage,\nOld in discretion and but young in years,\nFor a miracle, my author does express,\nWhen senator,\nInto Phrygia, by great compulsion,\nFor Berosynthia, the most famous goddess,\nWas brought by them who guided her,\nIn house or temple she would not abide,\nSave in the palaces of this Scipio,\nTo put his name more in remembrance.\nThe which also, through his high renown,\nBrought Gallobards, a people of Greece,\nFar out of governance,\nBut Scipio subdued them,\nDespite their malice, the Romans to see,\nWhereby his name was put in remembrance,\nAnd full great thanks he has in Rome deserved. Because only of his great victory,\nFor which the triumph was reserved for him,\nBut at last falsely he was served,\nBy the Romans, in their old manner,\nIn this tragedy, as you shall hear,\nAfter he had increased their treasures,\nConquered in Asia many regions,\nCaused of their fear that they were victors,\nAppeased Graccus the false accusations,\nPlotted maliciously by new discord,\nBetween the people and also the senate,\nHe of high wisdom has ended all that debate,\nTrusting the Romans, Scipio was deceived,\nLost their favor and offended nothing,\nUnworthily banished and exiled,\nCompletely forgotten, put out of their thoughts,\nFor common profit all that he had done,\nThe reward lost, though princes cannot see,\nOf all that was done for any reason,\nLike a blade for a while, clear and never seen again,\nOr like a sun for a monument bright,\nUnworthily shrouded with a raincloud,\nJust so the windy favor blows in vain,\nMay resemble for its mutability,\nOf those who do anything for any reason. The people follow their own opinions, in their conceits they are so wonderful. They will hold the bridle of their discretions, their hasty determining so bestial and dull. Of blind Bayard they brayed at a pull, to quiet the guardous of marshal bounty, Of them that did for any commandment. This day a prince stands in the people's grace, Like as they would his name deify, Above the stars in Jupiter's place, With Mars and Phoebus his name to stellefie. But by tomorrow there comes a sudden sky, Showing there is a full feynt security, Of them that do for any commandment, And for taverns that is truly so. Call threes Scipions to remembrance, First of Africa and Asia both two, Note in chronicles their knightly government, Their restless labors Roman for taunaunce, Reckon again how these princes three, Were full ungodly quit by the commandment. This tragedy of the three Scipions, So worthy in knighthood and also notable, Made so many famous regions, Subject to Rome, this story is no fable. Where the Romans were double and deceivable. Shewed again to these princes three\nThe thanks and rewards due to him that does for any command\nReckon up in affliction\nGreat care, reckon in as\nWith revenues very Innumerable\nReckon their triumphs at prise incomparable\nWhich considered you may see\nHow the rewards and favors of them that do for any command\nThey were once the Roman champions\nOf senators to set the honor stable\nTo avoid discord and all discordances\nBetween the commons and the honorable states\nBut she that is of custom is ever changeable\nFortune in whom may be no certainty\nShe shows in her wheel the rewards mutable\nOf them that did for any command\nNoble princes, ponder in your reasons\nAll worldly thing in earth is transmutable\nFeint and unsure your dominations\nCharity is there none to make them enduring\nSorrow at parting your body corrupible\nA thing assembling that never had been\nRecord on Scipio by rewards assembling\nOf them that did for any command But your power is revocable every day,\nDo not be blind in your judgments,\nConsider reasonable examples,\nThose of fortune are like reversible hazards,\nWith sudden change of false happiness,\nComparable daily to those who do for any reason,\nNext to Bochas, as I have read,\nCame a duke who had the greatest hatred,\nAgainst the Romans in particular,\nThis famous prince was called Hannibal,\nBy whose prowess, as it is well known,\nThe Romans were daunted and brought low,\nAnd among other worthy dukes, all\nAs old chronicles make mention,\nThe fate of Hannibal is thus:\nAt his birth, by dispositions,\nHis natural constitution in the heavens was set,\nThat he should be perpetually enemy to Rome the city,\nAs the story of him relates,\nWhile his father duke, once of Carthage,\nCalled Amulcar, performed once a sacrifice,\nTo his gods and he, nine years old,\nSwore and avowed from heart and courage,\nWithout exception, during his life,\nEver to be enemy to Rome town. This young knight, called the child of March,\nWas determined to carry his father's right,\nAfter Hastruball's death, against the wall\nThat stood victorious in its stead.\nFirst, he declared a mortal war,\nAgainst Saguntum, as prophesied,\nBecause the Romans were allied,\nIn a dream, he was told he'd conquer,\nDefying all who stood in opposition,\nTwo mighty countries: first Spain, then Italy,\nHe descended with great pomp and show,\nCrossing the famous river Iberus,\nAnd there, victorious, rode with Africans,\nThrough Gaul he found no resistance,\nOver the Pyrenees, by the lofty mountains,\nTo display the severity of his magnanimity,\nOver the Alps, by strenuous effort,\nDespite the treacherous passage,\nFraught with sliding frost and thick snow,\nA great portion of his people perished,\nLost in the harsh constraints of that perilous passage,\nElephants, costly possessions of Hors,\nWere also lost. The Alpines passed with trouble and great woe,\nThis Hannibal with all his chivalry,\nApproached is the river of the Po,\nCame to a town that was called Curse,\nWhich stood upon the site of Pavia,\nWhere a consul named Scipio,\nGave him battle even before the town,\nThe same Scipio, named Africanus,\nWho by process of manly warfare,\nWas defeated, as is mentioned before,\nPrior to Pavia, he had a right foul fall,\nThe first victory in particular,\nThat he had beyond the mountains,\nWhen he pursued Hasdrubal the Romans,\nSempronius, another consul,\nWho was fellow to Scipio,\nSent also from Rome with a full proud cheer,\nCame against Hannibal in his coming down,\nBefore Tresbia, a large mighty town,\nWas outmaneuvered by fatal accident,\nAnd after never his fall could recover,\nOf these two consuls, this was the unfortunate end,\nSempronius and Africanus,\nOver the mountain called Apennine,\nHannibal passed through his great renown,\nTo great damage and great confusion,\nOf his people that passed the mountains,\nDestroyed with cold snow and hideous rains. A knight lost his treasures and his gods; it made no difference. His great steads drowned in the floods by the water's violent might. He found no better resistance for the time, save that he escaped from that sodden wreck. Riding on an oliphant's back, such was his great pain's import. Yet there he lost one of his eyes, keeping knighthood one cheek and one visage. Through Italy, he held a constant passage. He encountered a consul named Flaminius. In three battles, he was victorious. But in this time, as my author says,\n\nQuintus Fabius, subtle and deceitful,\nWas in Rome a famous dictator.\nHe perceived by clear signs\nThat no Roman captain was able\nAs it was shown by experience.\nGainst Hannibal he made resistance.\n\nYet in his conceit, he subtly began to search,\nTo find away he did his best pain.\nDay by day, he fully undertook the task,\nEither by fraud or some cunningly devised trap,\nTo lie in wait and secretly order ambushes. Of Hanibal to stop the passages,\nBut all his trains served him of no worth.\nFor Hanibal, this worthy African,\nIn his conquest so proudly had wrought,\nSo like a prince and a knightly man,\nFor that time when he began to wage war,\nAgainst the Romans, both here and there,\nTheir power was too feeble to withstand.\nThis Quintus Fabius kept him always in check,\nLying in wait to fall upon Hanibal,\nAnd with his consent, too, to his purpose,\nThere was one Varro, a manly and wise man,\nAnd these two in particular,\nWithin Poole, a large, great country,\nFought with Hanibal at Cannas the city.\nAs the story relates,\nThe Roman party of worthy warriors\nWere forty thousand slain in battle,\nEmilius Paulus, thirty senators,\nTwenty in number who had been priests,\nAnd three hundred captains of estate,\nWere slain by Hanibal in that mortal contest.\nAnd by the slaughter of Emilius,\nThe noble consul Romans despaired,\nAnd Hanibal that day victorious,\nReturned to his lodging,\nHis foot outranged and mortally appeared. Knew no refute against this knightly man,\nBut treacherously led them to retreat.\nThat day, had Hanobal\nProudly followed him to the town,\nBy the counsel of Marthal Ball,\nA knightly prince of high renown,\nHe would have had full possession\nThat day of Rome, as he intended.\nBut I suppose Fortune did not consent.\nIn this process, plainly as I read,\nThis Hanobal grew proud and pompous,\nBoasting of four victories, proclaimed himself\nThe most glorious above all others,\nProudest in courage inwardly,\nBut alas, a little sloth and pride\nCaused his conquest to be set aside.\nYet in his conquest of slain knights,\nOld and young consulors, senators,\nSlain in the field in that mortal rage,\nDuke Hanobal sent to Carthage,\nThree bushels full of rings, recorded in writings,\nAfter the four victories mentioned here,\nThe procession who lists to see,\nIn which many worthy were dismembered,\nBoth of Africa and Rome the city. Abate, great prosperity of Hanball,\nBe reversed by adverse adventure,\nSet once back, fortune, hard to recover,\nAfter the flowers of his felicity,\nHis noblesse drew to declination,\nTo Capua he went, a mighty strong city,\nThere to sojourn, as made is mentioned,\nAll the time of winter's cold ceasement,\nWhere to his lust and bodily pleasure,\nOf all substance found great abundance,\nWhich made his knights slow to the war,\nFor wine, women and plenty of substance,\nOftentimes causes men to err,\nMake them weak, their enemies taunt,\nGorges aggravated, choked their entrails,\nDisposed men rather to rest and sleep,\nThan of their enemies to keep watch,\nBut when winter, with its frosty cold,\nWas overcome in that region,\nHanball began his purpose to hold,\nTo lay siege to Rome, loathsome,\nBut so great rains fell from heaven down,\nSo great tempest upon every side,\nFor the constrained he might not abide,\nTo fortify the side, Hanball,\nAgainst his enemies where he had stood.\nSent letters in right great haste to Hastruball. But fortune's wheel has turned so,\nHannibal, unwilling or not,\nWas vanquished by Scipio and slain,\nFrom which disaster and confusion,\nHannibal grew dull in his heart,\nComplained bitterly of his fate,\nKnew no recourse against this mortal rage,\nHeard also that Africa and Carthage\nWere now to his detriment,\nStrongly urged by worthy Scipio,\nSiphas, the Numidian king,\nWho against the Romans began a war,\nDespite his might and all his efforts,\nWas by Scipio's force taken Ithaca,\nThrough which his heart greatly dried up,\nAnd how Carthage, chief of that region,\nWas also besieged by Scipio,\nThus Hannibal was compelled to flee,\nTo return home for rescue,\nAnd was also in books as I read,\nAt the same time, he grew old and weak,\nAnd at misfortune and great disadvantage,\nAgainst Scipio's little might,\nHe was defeated in battle,\nCarthage compelled by necessity,\nSubmitted to Rome,\nAnd for their harder adversity,\nGaius Gracchus was sent down from Rome. For the purpose of this conclusion, Hannibal, in particular, sought final destruction and death after all his laborious efforts. His former happiness turned sour and unexpectedly. He filled hollow images with all his treasures and embarked for the land of Crete. Unfavorable and unwelcome, fortune made officers keep his riches in the temple of Jupiter. Seeking solace, he went to the king of Bythynia to help him in his need, called Prusias. However, the cunning Romans had learned of Hannibal's coming. They sent letters to Bythynia, warning that if Hannibal escaped, they would all repent. The king read the letters the same day and ordered his people to besiege the dungeon where Duke Hannibal, trusting alone, was all destitute when he learned of this treason. Rather than escaping, he preferred to fall into their hands than in the hands of his enemies before his death. Before his death, he said this prayer:\n\n\"To all the gods, I humbly kneel,\nTake vengeance on Prusias, the king,\nFor his false treachery.\" Of the destruction and death final\nOf this famous, worthy Hannibal\nThis tragedy forward to write or read\nOf this foreseen manly Hannibal\nMy pen quakes, my heart I felt bleed\nTo behold the woeful, pitous fall\nOf him that was the defenseless wall\nOf Carthage, the mighty strong town\nWhich sloughed him self by drinking of poison\nIt was to him he thought more manly\nTo slay himself by vengeance most mortal\nThan his enemies by constraint should lead\nIn chains bound, he to be thrall\nSo great despair he had of them all\nThat life he had then byde in their prison\nTo murder himself by drinking of poison\nAs it seems in this horrible deed\nHe gathered the furies infernal\nOf cruel Pluto I trowe he took his medicine\nVoid of all reason became bestial\nAt whose terrible feast funeral\nGoddess Proserpina came with manes down\nThe same time when he drank poison\nNoble princes consider and take heed\nLeaving the surplus his deeds merciful\nKnightly remember and have in heart hatred\nOf his poisoning in particular Abominable to god and man, a prince so renowned\nShould murder himself by drinking poison. Following in order, there came to Bochas,\nKing of Bithynia, once called Prusias,\nGreatly slandered and maligned for one thing:\nThat he was false and double in his actions.\nAgainst the nobility of his royal estate,\nBecause he betrayed Hanyball.\nThis dispute darkened the brightness\nOf his fame and his knightly renown,\nAnd eclipsed his passed old prowess,\nBy report in many a region.\nAlas, that ever the condition\nOf doubleness through falseness or feigning\nShould be found, and especially in a king,\nOf this Prusias, further to proceed.\nNichomede, born to be his heir by just succession,\nBut his father, by false collusion,\nPlotted to put him out of his heritage.\nIn this matter, a great strife arose\nBetween Prusias and Nichomede,\nBecause he, by his second wife,\nHad fathered a son named thus I read. Whom he truly intended to prefer in deed,\nFor this he concluded the destruction of Nicomedes,\nAnd accomplished this perverse, false matter\nWith great deliberation.\nKing Prusias then showed heavy sorrow,\nNicomedes seeking occasion to deprive him of possession.\nAfter this day, in subtle, false working,\nHe shall not reign as king among the people.\nThe people, seeing this great iniquity\nWorked by the king, showed good conscience\nThroughout the land, high and low degree,\nGave their good will and benevolence\nFor every lord and great baron,\nWho stood with him throughout the region.\nThus, by just title, he was crowned king Prusias.\nPrusias, for shame and heaviness,\nLived in strange countries by begging.\nAll dissolute, they cried for alms.\nBehold the end of treason and falsehood.\nMy author says the same, left in error.\nOf poverty, he forsook his own name.\nSee here two things and take right god heed,\nOf Prusias, the unexpected sodomitic deceit,\nThe disheriting done to Nicomedes. After following him, the great vengeance\nAs the story puts it in remembrance\nFor treason done odious and mortal\nAgainst the forenamed famous Hannibal\nBesprinkled with tears pitifully weeping,\nAs Bochas sat in his study alone,\nNext came Persa of Macedon, king,\nAnd mortally he began to sigh and groan,\nAnd furiously to make his moan,\nThat he whilom was of such great renown,\nConstrained to die in prison,\nThis said Persa, of nature fierce and ill-disposed,\nThough he was born but a bastard,\nHe compassed by false collusion\nAfter his father to have possession\nAs my author remembers by writing\nOf Macedon to be crowned king,\nHis father Philip relates thus:\nHe had a son, truly begotten in marriage,\nWise and ready, called Demetrius,\nBorn and begotten truly in marriage,\nBut Persa, in furious outrage,\nDestroyed him with poison,\nHe falsely compassed to inherit,\nIn his intent to deprive\nOf Macedon, which was his heritage. And then he began to write letters\nTo prove him a traitor while he was alive.\nKing Philip was greatly displeased,\nThat he and Persa would be destroyed\nBy Demetrius, who meant no harm in his opinion.\nYet his father was suspicious of his character,\nAnd Persa gave him false information.\nHe was slain by drinking of poison\nOn a day, an abominable thing,\nSitting at meat at his father's table.\nKing Philip, after he knew the truth,\nFelt great compassion for his death.\nBut it was too late, and that was a great sorrow,\nWhich caused, after his own destruction,\nFor sorrow, he died and of presumption.\nPersa, after falsely usurping the crown,\nWas crowned king in Macedonia.\nWith diverse countries he made his alliance,\nIn Greece and Thrace, he made friends near and far,\nAnd of pride and willful governance,\nHe cast war with the Romans.\nUngrace and youth made him err.\nUntil a consul named Emilius was sent from Rome,\nBrought Persa to destruction. Singing to his daughter, heavy in her countenance,\nWhen he went out to face his enemies,\nHe made to her this uncouth appeal:\n\"Why do you weep? What thing grieves you?\nAt my departure, take leave of me.\nFather said she, and you beware,\nA whelp I had that gave me great pleasure,\nCalled Persa, who is now deceased,\nAnd this is the only reason for my anguish.\nHer father then changed countenance,\nThis signified to my increasing glory,\nThat I of Persa shall have the victory,\nAnd quit him there like a knight valiant and true,\nConquer,\nAnd manfully put Persa to flight,\nAfter tracing him, he took the right way,\nTo make the process of conquest short,\nWith his two sons, Persa was taken,\nAsk,\nAnd as it is recorded in his story,\nPersa followed after his chariot through Rome town,\nCondemned to die in prison,\nThe death he richly deserved,\nFor he had poisoned his brother and made him die.\nThus can fortune early and late,\nBring down from her wheel and high stage,\nThe subjugation of proud princes.\" She can turn her face forward and suddenly consume the state of those who wrongly presume, among whom a king of Israel,\nAgainst the precept and law of Moses,\nCalled Ozias. The Bible can tell of his willful and reckless presumption,\nTo sacrifice, he placed himself in the presence,\nLike a bishop in the temple arrayed,\nBut before he passed, he was greatly afraid,\nLost his speech, smeared with merriness,\nDuring his life, a great vengeance\nOf his crown and regality was coming,\nImpotent to use the governance,\nPeril for pride and disobedience,\nFor he did not meekly obey the law,\nFor which, at his own misfortune, he died a leper.\n\nNext in order came Amonyus, a notable warrior,\nTo John Bochas to show his heaviness,\nIn Antioch, prince and governor,\nOf whose country while he was in possession,\nHe had a custom, and this was his practice,\nTo rob the rich and spoil the poor.\nSpared neither old nor young in age,\nTook from merchants treasure and riches,\nAnd in delights of lecherous outrages. Was all his lust with watching and drunkenness\nMaster in his court of reason was mistress\nCunningly the people through all the region\nRoused again him by rebellion\nContrary was he to all good discipline\nThe people rose against him on a day\nAnd he, in fear, in feminine attire,\nLike a wretch, fled cowardly away\nNo delay took place in the treachery\nFalsely confessing, many a man\nAgainst nature, he was a woman\nThe truth knew and the slander fled\nAll agreed, the people of Antioch\nRose against him and so he lost his life\nThey were so enraged against him in their tenacity\nThus, of fortune, the change is always seen\nFrom better to worse she can so well transform\nThe state of those who will not seek virtue\nBut of one thing fortune is to blame\nThat she is so changeable in temperament\nSet a boy unknowing of birth and fame\nBy false error upon a royal stage\nFor one Andriscus, by surreptitious scheming,\nTook on him to be king of Macedonia\nColor was none his claim to make stable. Except that he in appearance and features was most similar to King Philip,\nAnd the people, in their furious rage,\nCaught open the willing false dotage\nAgainst Bochas, who describes that King Philip was resurrected to live\nOnce father of Persia, as I told,\nAnd for Andriscus brought up in wretchedness,\nIn the presence of both young and old,\nWas bold to claim by title of righteousness,\nShowing no ground but personal resemblance,\nMocking the people who, by their favor,\nReceive the honor of royal dignity,\nThus he, fostered as a wretch in misery and poverty,\nFrom a poor bed, his horns did stretch up high,\nTo hold a scepter of kingly dignity,\nAnd by the support of the commons,\nBegan to wax pompous and proud,\nBrought up from nothing when he stood in estate,\nNothing more cruel or nothing more vengeful,\nNor more hasty to execute,\nNor more dreadful nor more intolerable,\nThan when a beggar has dominion,\nA curse more fierce than a strong lion,\nAnd seemingly none so great cruelty. As a wretch is seated in dignity,\nIn his royal chair, to carry out his hateful cruelty,\nGaius Cassius began, in distant and near countries,\nMacedonia and an old enemy,\nTo sow malicious discord against Rome the city.\nBut to thwart his forward, false intent,\nOne Quintus Caecilius, a praetor, was dispatched.\nHowever, because he was negligent\nAnd took no heed of him,\nHe was outwitted and defeated by Cassius,\nAlong with all the people he had led.\nBut the Romans, to expedite matters,\nSent Metellus, a valiant knight,\nTo Macedonia to deal with the matter at hand.\nThis worthy man did not wish to tarry long,\nSet proudly on hope it would succeed,\nMade Macedonia tributary to Rome,\nFought manfully in battle,\nBrought him to Rome with magnificent display,\nAnd made him lie fettered in prison\nFor his outrageous, false presumption.\nThus, for his forward usurpation,\nWhich was high in his prosperity,\nHe did not know himself by false delusion,\nBlinded by a mist of false felicity,\nDesiring not to remember his first poverty,\nWhom fortune brought low to chastise. Because he listened only to know,\nThis lady plays her pageant in this manner:\nThrough deceitful mockery,\nHer servants bring forth their intent to those who trust her in folly,\nAnd to those who once were her supporters,\nThere was a king like Alexander,\nCalled Alessandro, whose surname was Ballas.\nOf Alessandro, to tell the story,\nFirst, of his rising, and then of his fall,\nAntiochus bears witness to this,\nCalled Eupater, who particularly claimed the royal title,\nAfter his father, named Antiochus Epiphanes,\nThe story goes as follows concerning Epiphanes,\nAfter his death, the kingdom of Surrie\nWould long remain by succession,\nDemetrius, a hostage in Rome,\nClaims a title in that region of Surrie,\nBecause Epiphanes was brought to him,\nThe story is no less about Demetrius coming down from Rome,\nInto Surrie to claim his heritage,\nHe received the crown and took possession,\nGan we.\nThus Eupater was yet young in age,\nExcluded, he was to succeed Demetrius,\nAccording to the story, Demetrius' father was also,\nOutrageous, he was beyond measure,\nRightly avenged. Hateful to every creature,\nHeavy-born of three worthy kings:\nFirst in Egypt, Tholome, and Actilius,\nReigning in Asia.\nThey, in agreement against him,\nConspired to depose\nThe undeserving Demetrius,\nAnd their intent was to kill.\nAs you shall hear together, they went\nTo this end, Surre and all assented.\nThey took a gallant man of lowly lineage,\nCalled Ballas, of their acquaintance,\nAnd affirmed him as one in spirit:\nHe was the son and just heir in alliance\nTo Epiphanes.\nThey named him Alisaundre,\nBecause they thought him able\nDespite Demetrius' cruelty and vengefulness,\nAnd fortune was favorable to them.\nThey finally accomplished their purpose,\nEngaging Demetrius in great battle.\nThis Alisaundre, named Ballas,\nWas defeated by Demetrius first,\nBut after this event,\nBallas recovered from Demetrius,\nAnd Demetrius had the victory.\nFortune, by sudden adventure,\nBallas recovered the field. This king's promotion led to the following:\nWhen he was crowned king of all Surrey,\nAlexander acted with false extortion and cruel hatred.\nHe applied his wits to robbing, pillaging, and tyranny,\nDisregarding the kings of ingratitude,\nForgetting his state of poverty,\nUnaware of himself,\nHe married the daughter of the worthy Tholome, named Cleopatra, as mentioned.\nHis labor amounted to nothing more than this:\nHe sought to possess all the kingdom around him,\nFor one age seeks to have all, and all is lost,\nOne sovereignty is seized by another,\nBallas began to choose a froward path,\nDetermined to wage war with King Tholome,\nAnd with the three aforementioned kings,\nThey all sought such ways that, through their actions,\nBallas was brought to nothing.\nFirst, Tholome took his wife, Cleopatra, and married her.\nThis caused great strife, as Demetrius was but young at the time.\nHowever, Ballas, in a great outrage,\nGathered his power near and far. Gaine Demetrius went to wage war,\nTogether proudly in battle they stood,\nBallas constrained cowardly to flee,\nAnd when he saw his power failed,\nIn Arabia a mighty strong country,\nZabydus, a prince of great poustye,\nTook him by force, quaking in his fear,\nKing Tholome sent his head anon,\nMen may consider two things in this case,\nPride punished and unkindness,\nAnd presumption in this man Ballas,\nWithout title or claim of righteousness,\nMade king of Surry set in great worthiness,\nWhat was his end, you get no more from me,\nHis head smitten off and sent to Tholome,\nThis tragedy naturally complains,\nUpon this vice called unkindness,\nWhich to punish is torment none nor pain,\nRigor cannot satisfy, nor duress,\nImprisoning nor any earthly distress,\nThat may suffice briefly to conclude,\nAgainst the vice of ingratitude,\nAll creatures on this vice complain,\nLaw nature decrees righteousness,\nThis monster in kind obstructs the light,\nOf every virtue it darkens the brightness,\nAlexander can bear me witness to this. Which, in his rudeness, he showed again and again great ingratitude towards Hercules, Tantalus, the three-headed Cerberus, nor hunger nor thrustiness of Ixion or Ticius. Recall the torment, remember the sharpness. All too little to chastise or correct The hateful vice of those who can deceive Their friends with old age through false ingratitude. Noble princes, who in your domain Have governed all worldly riches, Be wary, look down upon them, Do not allow them any interest. For there is no vice more hateful to conclude Than is the vice of ingratitude.\n\nFollowing my authority,\nI must now write of the strong rebellions\nOf Gaius first and Tiberius,\nAnd of the great hateful seditions\nInstigated in Rome between tribunes and commons,\nAnd by their actions how they began to conspire\nFalsely against the Empire.\n\nIn the year six hundred, by computation,\nGaius was made tribune in that age,\nAfter the city's first foundation,\nWhich later caused full great damage. Of common profit for their mortal rage,\nThe tumult and noise of the commoners in the town\nCaused a great part of their destruction.\nIn departing from Chaupain heritages,\nBetween the worthy and poor of the city,\nGracchus with fair language\nHad greatly moved all their commonwealth.\nBy which occasion, in story, men may see\nAnother Gracchus called the second,\nWho was slain in Rome and lowly laid in the ground.\nAfter this death of Gracchus, as I read,\nWas chosen a tribune named Munius.\nWho enforced the laws in truth.\nBut he who was named Tiberius,\nWith Flaccus, tribune of the plebs,\nIn the Capitol began a great debate.\nThey were supported by the commoners.\nBy the voices of the people, the word was unknown.\nFor Gracchus' party, high upon a tree,\nA trumpet stood and proudly began to blow.\nWhich man was slain and from the tree thrown down.\nBy this slaughter, the book makes it clear,\nFlaccus grew feeble, his party began to fail.\nFor fear, he fled into the territory\nOf Janus temple, ran up to a tower. When Tiberius was remembered,\nHe saw in the city no favor,\nDespised, knew no better succor,\nA sword set at his breast, presence of many,\nDetermined before her to contend,\nThere stood one by and drew his hand back,\nFrom that purpose made him to decline,\nThus Gracchus' party went day by day to ruin,\nAnd Flaccus took the temple of Lucina,\nHis son and almost all his line,\nThey kept them strong but in spite of their differences,\nThey were there slain by sturdy violence,\nWhile Gracchus' friends fought for his life,\nAnd he himself was compelled by fear,\nTo ask a boy of his company,\nTo take a sword and strike off his head,\nSet on a spear with the blood made red,\nSent it his mother, complaining in her hands,\nInto her castle that was called Misenum,\nNamed Cornelia, his mother, was dead,\nOnce daughter to great Scipio,\nHer children all slain as I have read,\nAnd Gracchus' gods were bought off by the town,\nThereafter, a division was made\nBy judgment throughout the city,\nWhere most was needed among the commons. Of Graccus, side five hundred were slain and two\nUpon a hill called a,\nOpponius, a consul, did their conspiracies search and mine,\nFlaccus, his party to bring to ruin,\nHe slew two thousand by hasty judgment,\nAmong whom were many innocent.\nHere John Bochas particularly destroyed,\nNido, the first to bite that city,\nAnd made tours and the strong wall,\nWhich was also besieged by Aeneas,\nBefore remembered the funeral of the fires,\nAnd after long, the wife of Hasdrubal,\nChafe rather die with her two sons,\nThan among Romans for to live in pain,\n\nIn order singing unto John Bochas,\nAn heavy man appeared in sight,\nMachabeus, the worthy Ioathas,\nWho occupied for wisdom and for might,\nThe office of prince, priesthood, and knight. By the title, Judas took possession\nBy claim of Levi as priest did sacrifice\nThe law of the Jews manfully to defend\nWith all the land of promise\nThis Iothas fully knightly intended\nAgainst all enemies around them envying\nTobias the false king Triphenas\nBy treacherous means surrounded and falsely held\nIothas, whom I have previously mentioned,\nMaccabees is recounted,\nOf his knighthood and worthiness,\nWith all the treasons in particular,\nWrought by Triphenas by many great falseness,\nHis subtle deceits and doubleness.\nTo recount these matters further, you get no more from me.\nFor in the Bible, the story you may see.\nBut I will return to Demetrius the Second,\nWho by descent came from Antiochus,\nAnd by his manhood, as it was well found,\nDid the pride of King Balasus confound,\nCalled Alisausndre, who by great outrage\nHad put his father from his heritage,\nThis Demetrius, famous and notable,\nOn the Parthians had many great victories,\nUntil King Arsaces the double and deceitful. Him greatly delighting in vanity,\nBy cunning deceit, Demetrius was unwarily taken prisoner.\nArsaces, in mockery, intended to bring disgrace and shame to his name.\nPoorly clothed and filled with hate and great envy,\nDemetrius was led through all Gurye.\nLater, by great persuasion,\nHe was forced to marry his daughter against his own will.\nThis Demetrius was kept out of sight,\nSo that few saw him.\nUntil Arsaces was dead and his great power passed,\nDemetrius tried to escape by flight.\nHe received counsel from one of his own men,\nGallimandrus, a lord of that country,\nWho was truly of his accord in this deed.\nIn their flight, they kept their plan more secret,\nAnd Demetrius changed his wife.\nPreviously, he had been led in a stealthy way,\nBut all in vain was his flight.\nFor he was strongly pursued and taken again.\nAfter being presented to the king in constraint. That he grew very fearful of his life\nKept more closely guards waiting for him\nAnd was presented to his wife\nWith her to abide, heavy and pensive\nBut when they had children between them twain\nTo go more freely lost was his bane\nAnd thus he had space and free license\nTo go and come at his aunt's expense\nFor while his wife held residence with him\nThey deemed his children were sufficient hostages\nBut he was ever unstable in disposition\nWith Gallymandrus, the aforementioned knight,\nThree times took and brought back by flight\nAnd because he was so diverse and manifold,\nKing Fraates took him to be unstable\nSent him three death threats forged in gold\nTo play racket as a child, changeable\nHis disposition was so variable\nBut to restrain his condition,\nHe was again taken and imprisoned\nBut when fortune had given him a pull\nBy many diverse strange adversities\nTo punish him more, Pharages grew dull\nAnd Demetrius was made free from prison\nFully restored again to his country\nGrows proud anew, it is so unfortunate. That she was hated by all her lieges\nCleopatra, her mother, the queen of all Egypt and wife to Ptolemy,\nwas at strife with her lord. This turned into great adversity,\nbut she strengthened her party in the following way:\nShe made her son take her hand for the fight against her husband.\nPtolemy, called Euergetes, however, defended his country\nBy putting Zebenna in his place. Born of low degree,\nZebenna made a claim by false subterfuge\nTo have possession of all Syria. He alleged that he was the son of Antiochus,\nThereby claiming the kingdom of Syria for himself,\nExcluding only Demetrius and Ptolemy.\nZebenna gathered in Egypt and the surrounding countries\nAgainst Demetrius, who proudly came down.\nFortune, with her double face,\nCaused the country to rebel against Demetrius.\nThus, the people of that region were entirely against him in their opinion,\nBecause of Ptolemy's wonderful working. Zebennas reception was as a king:\nThus Zebennas false intrusion\nMade lord and king of all Surrey\nNo title but collusion\nExcluded Demetrius by cunning schemes\nYet, as I find, his nature differing\nHow Demetrius and Zebennas began to fight\nTheir quarrel concealed with a great battle\nGreat people killed on one side\nDemetrius driven from his region\nOverthrown for his great pride\nSuffering great harm to his confusion\nHaving no support or consolation\nBut with a few chose from his men\nFled by water to Tyre, as if to live there in peace\nIn a feigned manner of perfection\nWithin the temple of mighty Hercules\nUnder a shadow of religion\nBut suddenly, upon his coming down\nInto Tyre and at his arrival\nHis head met with what humbled his pride\n\nPoorly brought up and of low lineage\nAnd of kin but a beggar born\nCame before Bochas, troubled by his appearance\nSore weeping, he began to complain\nHis condition unwelcome and sudden, impossible to recover\nHis conditions somewhat dull and rude. First in pride and presumptuous,\nAppeared against King Antiochus,\nThe story goes, with great ingratitude,\nAs the text relates, Antiochus was greatly annoyed,\nCast out by which he was destroyed.\n\nThere was a certain man, of the same line,\nWho claimed the title of Demetrius,\nProclaimed as heir by many unusual signs,\nTo reign in Syria, he proudly began to maligne,\nAgainst Zebennas party, who stood chief,\nAs I can report, Antiochus himself.\n\nThis said Grispus, young and tender of age,\nBy Antiochus' support and marriage,\nHis own daughter he possessed with great wealth,\nZebennas, for a short conclusion,\nWas forced for all his great might,\nTo flee to Antioch, where he filled with great power,\nFailed to pay many for wages,\nThe soldiers who remained with him,\nOf all ages, strange people and various languages,\nTheir murderers, manslayers, and pillagers,\nFirst of Iubiter, attempting to seize the treasures,\nTo his everlasting disgrace. The defame arose in many forms\nIn Jupiter's temple, the banner of victory was taken away\nHe took away that which was of massy gold\nWith a great image that stood there of old\nOf gold also with other treasures\nWith which plunder he paid the soldiers\nHaving no conscience for sacrilege\nHe escaped away, entering the sea\nBut\nWith wind and tempest as he did flee\nBrought upon him full great adversity\nAnd all his men forsook him in intent\nAnd he was taken and sent to Grispus\nKing of Syria, to whom when he was brought\nGave upon him by judgment this sentence\nFor sacrilege that he had wrought\nPlundering temples by great violence\nDoing to God no manner of reverence\nFor which Grispus commanded, as judge,\nThat he be slain, there was no better refuge\nFrom birth a boy climbed up to the royal stage\nBrought up from nothing and set in dignity\nKnew not himself cruel of temper\nArose from poverty to great prosperity\nBut through fortune's mutability\nThat blind lady made her power stretch out\nAs he began to end, a wretch. Recorded the statistics of worldly regalia,\nNumber of men's gold treasures and riches,\nStately castles palaces on each side,\nConquest by fortune climbing to high nobility,\nCruel sword conveyed by wilfulness,\nPower extorted with covetous oppression,\nCauses destruction of many earthly kings,\nBut in contrast, he who knows himself,\nAnd is by grace inclined to meekness,\nThough he rises from poverty in straitened circumstances,\nAnd is by virtue inclined to worthiness,\nWith scepter of peace and sword of righteousness,\nIndifferently his domain governing,\nSuch a one is able to be called a king,\nWhat is the chief cause grounded and occasion,\nThat princes often stand in poverty,\nOf worldly changes in such division,\nReigning among them the serpent of envy,\nSimulation feigning flattery,\nThe truth sought by many in this book,\nBitynctus next to Aurengate's king,\nCame before Bochas complaining,\nOf his distress, ordering rehearsal,\nAnd how he was made weak and faint,\nAgainst the Romans mischievously attacked. Nat withstood maintaining his quarrel\nHe cast off pride again towards them in rebellion\nBut it is first put in remembrance how Aurengaitis is a nation\nHanging on the gallows belongs to France\nOf which Bytinct stood in possession\nHaving contempt in his opinion\nTo the Romans any way to obey\nBut proudly cast again them to war\nHis labor was to stand in French possession\nAnd be at large from their subjection\nGan of pride their lordship to despise\nGathered people of presumption\nWhom for to meet Fabius was sent down\nA mighty consul who nobly took hold\nFor that party Bytinctus to withstand\nOf whose coming Bytinctus took disdain\nBecause the people which Fabius led\nWere but few and when he had seen them\nHe said with scorn, \"These people who take the lead\nMay not suffice my hounds for to feed\nWhen they are slain, there will be few of them\nWith a multitude, I shall encumber them\nA hundred thousand in his army he had\nThat passage should pass over the river\nAnd four score thousand besides that he led\" The consul Fabius met him with good cheer\nWhen he had passed Rodamus the danger\nThey fought all day until it drew to night\nThe Romans won, but were soon put to flight\nAt the River, as the book says\nThere were drowned and brought to shame\nFifty thousand were drowned as they took the water\nThrough Fortune's fickle change\nAnd by Atreus' ten cruel torments\nBitterness reigned\nDamned to prison there to die in chains\nAfter whose death pitifully to read and see\nOf Epiphones the great Tholomeus\nCame the daughter Cleopatra the queen\nBegan to lament her great misfortune\nHer sorrow, furious, hid her beauty\nHer checks white with blood and tears meant\nRent with her hands were pitifully besmeared\nTo Philomeetor she had been married before\nWhom she had borne two sons, as the old writing says\nAfter their deaths, she quickly sought\nEuergetes, a young prince\nShe was again joined in marriage\nBy title of her in Egypt, lord and master\nKing of that land, cruel and spiteful Who's story shows no kingdom or empire\nThis tyrant, himself, could make no man virtuous\nLike a tiger, this despot, furious\nHis eldest son was born the day of their marriage\nHe cast off mortal rage, not long after\nThis extortionate cruelty\nAlthough they had children between them two\nOut of Egypt, he made her flee\nAnd from malice, he began to despise her\nI believe she had cause for sorrow\nHe took her daughter when she was gone\nAgainst nature, he married her anon\nShe was called Cleopatra also\nBut Ptolemy, to show himself more vengeful\nAgainst her mother who had gone from Egypt\nThe city which was favorable to her\nThe people he exiled and unyielding\nHe gave that notable town\nOf hateful malice to a foreign nation\nBut when he knew through his cruel deeds\nAnd began to conceive how he was culpable\nHe saw again the manifold hatreds\nAnd conspiracies of the honorable states\nHe went into exile with his new wife. Gadred urged his old wife to avenge herself on her children, assigning a day for battle. But which of them was driven to it, our author does not recall. However, I read that he maliciously committed a heinous act. Recounting this is neither good nor fair, but rather terrible and abhorrent. He dismembered her son and severed his hair. When the mother sat at her royal seat in solemnity, let her be served with cruelty. All of Egypt was indignant. To avenge his great cruelty, they took his plates, basinet, and haberjon, as well as his expensive armor. They rent out his image from their temples, declaring him a tyrant. Every image of him was defaced. This hateful story is full of wretchedness, vengeance, and treacherous schemes. Therefore, I deem it best not to recount more of his life, filled with reproach, or the final woes of Cleopatra. In this chapter, we find the fatal way she took\nTo prevent the matter from altering his book\nAfter this tragic, deadly adventure\nOf Cleopatra, whose story is quite old\nI can relate the tale of Jugurtha, the manly man,\nAnd John Bochas has told his story\nOf his conquests and deeds numerous and fold\nSubtle in wit and, as my author says,\nGave little force to break his faith\nBut in order to convey the story\nOf Jugurtha and his kin\nMasinissa, king of Numidia, truly said\nHis uncle was, and also, as I read\nThe said king had a son in death\nNamed Mysipsa, eldest in writing\nTo reign after his day as king\nThis Masinissa ordered afterwards\nBefore his death of whole intention\nBecause Jugurtha was born a bastard\nTo deprive him of all succession\nIn his testament, but in conclusion\nHis son Mysipsa became king afterwards\nWas friendly and loving towards Jugurtha\nMysipsa had two sons, as I find\nThe elder of them called Herbales\nThe second, the story mentions,\nWas at that time named Hiempsales\nWith whom Jugurtha put himself in prison. For a nobleman to dwell particularly,\nLike a kinsman in their royal court,\nHe cherished him well because he was wise\nAnd of right disposition.\nChosen later for singular price,\nTo go to Spain to help Scipio,\nJugurtha, a famous and mighty town,\nGained, and there began his knighthood so nobly,\nThat by his nobles, the town was won,\nAnd to remember his knighthood in intent,\nHis worthiness and high renown,\nLetters were sent to Misipsa,\nBy the aforementioned Scipio,\nGiving such great commendation,\nCalling him in that war,\nOf manly prowess, the young Lodewic,\nKing Misipsa received him notably,\nCalled him son by adoption,\nThe king soon betrayed Jugurtha,\nSlaughtering Hiempsal, his heir by succession,\nHe took possession of the realm,\nThis was his custom, however the title stood,\nBy slaughter and murder to gain good.\nHe showed no reverence to God's law,\nOf his nature, willful and reckless,\nHaving neither remorse nor conscience,\nRegarding the slaughter of him. Falsely practiced for his own increases,\nFor which Romans sent a consul to correct it.\nCalipurnius was called, the one sent,\nOnly to punish that horrible deed.\nBut with treasure his eyes were so blended\nOf execution that he took no heed.\nThe Romans, overcome with mercy,\nGave to Jugurtha by collusion\nA colored false pardon,\nBy which he took a manner of hard tyranny,\nExercised in himself.\nGadres gathered people of hateful cursing,\nAnd in himself began to curse and execute\nThe same guilty parties.\nOf false murder I mean now none other,\nBut To slee, the second brother,\nWho alone by false intrusion\nMight be lord and king by Numidia's might.\nThus, from his cruelty, murder, and false treason,\nThe noise was born through language and writing.\nThe griffins falsely spread a broad report,\nBringing forth in hindering of his name\nFruit of discredit and report of defame.\nMortal treason was cured under flowers,\nTo save himself by some subtlety,\nAnd especially with his great treasures. Tap the senate if it would have had be, but they all came against him to correct his false murder. Four thousand men of arms were sent down. The pretext, which was to gather treasure because he was covetous, and covetousness is contrary to knighthood, as authors all express, and stepmotherly to worthiness. He laid siege to a mighty tower where Jugurtha had put all his riches. The siege was laid for the love of that treasure more than for worship or worthiness. By this, his name and nobility were brought into disrepute, causing misfortune. After making an alliance for reward, he joined forces with Jugurta in his disgrace. They together discredited each other through slander. They were persuaded to withdraw from their allegiance to the Romans and even turned against themselves, corrupted by bribes. Many tribunes and senators of the new commune from Rome sent Gaius Marius against the murders and cruelty wrought by Jugurtha the tyrant. Gaius Marius was sent to redress these matters. A consultant of purpose was sent down\nA manly knight and famously renowned\nHe began notable wars and wrought all things\nWith high providence and fortune's help\nFavored greatly by her influence\nHe first did his diligence\nTo avoid all vicious warfare\nAmong delicate people and lecherous folk\nA day was set and a battle taken\nBy Jugurtha through subtle deceit\nHe offered much good which could not avail\nTo corrupt if it would have been\nThe said Marius stood ever upright as a wall\nAnd took no heed to his profane at all\nThen Jugurtha in despair\nGreatly astonished within himself, pondering\nBut like\nHe began at once a new thing\nOf Marius, he went to the king, Bocchus\nTo get help which was called Boccus\nTo succor against Gayus\nBetween them was made a new alliance\nWhich lasted but a little while\nFor King Boccas began to repent\nHe wished to return to the Romans' grace\nAnd make no further delay. And to perform this intention, he made this mediation to Gaius. There was a certain Scylla, called a judge of Gaius' household, under the governance of King Boccus. He acted as mediator, announcing that there had been a new accord between him and Gaius. By the urging of this Boccus, Iugurta was seized without resistance and sent to Rome, where he came under Roman obedience. Marius forgave them their offense and received them under assurance that he would not, by judgment, take vengeance for the transgressions they had committed before. Iugurta, filled with anger, was brought to Rome and imprisoned. He was led to Tiber's high hill for judgment. Bound to a stone, he was thrown down from a great height without mercy into the Tiber River. This may be called a tragedy. By description, it takes its origin from tragedy, as poets define it. A tragedy begins with joy and ends with adversity. One is cast from a high estate to a low degree. Example tells this story right:\nOf Jugurtha, who was first a good knight,\nAt Numidia's gate, a great city in Spain,\nBut in returning home to that place,\nI mean when he came home to his country,\nHe changed knighthood into cruelty,\nWith covetousness so blind was his sight.\nOf Jugurtha, who was first a good knight,\nHis wit and power he applied to hateful murder, fraud, and subtlety.\nHe seized rightful heirs, took away their liberty.\nBy false intrusion, he climbed up to their seats,\nAnd gave no force whether it was wrong or right.\nA thing contrary to every worthy knight.\nNoble princes lift up your hearts,\nWithin yourselves remember and do see,\nThis murder, the hateful tyranny,\nWith oppression done to the common people.\nHis beginning good had a cursed end.\nMurder cries for vengeance day and night,\nA thing contrary to every worthy knight.\n\nExplicit Liber Quintus.\n\nIn his study alone, as Bochas stood,\nHis pen in hand of sudden adventure. To remember he thought it good\nHow that no man may himself assure\nIn worldly things fully to recover\nGrace of fortune to make her stable\nHer daily changes are so variable\nShe bears ever on the choppy surface\nNow singing now weeping now woe now gladness\nNow in mirth now pain to endure\nNow light now heavy now bitter now sweetness\nNow in trouble now free now in distress\nShe shows to us a manner of resemblance\nNo worldly wealth has here no assurance\nWhile Bochas pensively stood alone in his library\nWith cheer oppressed, pale in his face\nSomewhat abashed, alone and solitary\nTo him appeared a monstrous Image\nParted on two of color and complexion\nHer right side full of summer flowers\nThe other oppressed with winter's stormy showers\nBochas astonished, fearful to approach\nWhen he beheld the wonderful figure\nOf fortune thus to himself he said\nWhat may this mean, is this a creature\nOr a monster transformed against nature\nWhose burning eyes sparkle with their light As stars the frosty winter night,\nAnd from her face he took good head,\nHer face seeming cruel and terrible,\nBy disdain manifest in look,\nHer hard, sharp, and horrible countenance,\nFroward of shape, loathsome and odious,\nAn hundred hands she had, each pair,\nTo distribute her gifts apart,\nSome of her hands lifted up men aloft,\nTo high estate of worldly dignity,\nAnother hand seized harshly,\nWhich cast another into great adversity,\nGave one riches, another poverty,\nSome also by report, a good name,\nNoised another of slander and defame,\nHer habit was of manyfold colors,\nWan and blue with feigned steadfastness,\nHer gold allayed like sun in watery showers,\nMingled with light green for change and doubleness,\nA pretense red mingled with hardiness,\nWhite for cleanness, like to fail,\nFaint black for mourning, russet for toil.\nSome while eclipsed, some while she shone bright,\nDull as an ass when men had to go hastily,\nAnd like a swallow, hesitant in her flight. Twene slouches and swifts now crooked now upright,\nNow low and corbelled down,\nNow a duer now a champion,\nNow a coward dared not come in press,\nNow sometimes hardy as a lion,\nNow like Hector now dreadful Thersites,\nNow was she Cressus now Agamemnon,\nShe,\nNow was she manysh now feminine,\nNow could she rain now could she falsely shine,\nNow an angry mermaid with a face,\nA serpentine tail behind,\nNow debonair now froward to do grace,\nNow as a lamb treatable and benign,\nNow like a wolf of nature to maligne,\nNow sirens to sing people asleep,\nTill Circe drowns them in the deep,\nThus John Bochas considering her figure,\nAll her features in order he began to behold,\nHer breadth, her length, her shape and stature,\nAn hundred hands and arms there he told,\nWhereof astonished, his heart began to grow cold,\nAnd among all her members ever which one,\nHe seemed she had no feet to go.\nAnd while he considered all this thing,\nBetween them as it were in a trance,\nShe suddenly toward him looking. She conveyed by her countenance, whether it was for anger or pleasure, other for favor or disdain, by the manner she would somewhat feign, looking disdainful as if she had had disdain. Bochas said, \"I know all your intent. How you toil busiest in your study, ever diligent. Now in the west, now in the orient, seeking stories of worthy princes who once dwelt under the polar region. By my favor, they were exalted to the stars, other under the southern pole, which is contrary to us from so far. Some were encouraged and set up by the wars. Like as I list, their triumphs I bring to an end. Frowning upon others, I brought them to ruin. I see the best remembering by scriptures. Stories of princes in every manner of age. As my favor followed their adventures, I set them in plain language, not made curious by any advantage. Of rhetoric with music for contention, but in plain form, their deeds to describe. In this process, you do great diligence. As they deserve to receive thanks or blame, I set up one in royal excellence within my house called the House of Fame. The golden trumpet with blasts of good name enhances one to full high parties. Where Jupiter sits among the heavenly skies, another trumpet of sorrows is full vengeful. Which blows up at feasts, funerals. Nothing is bright but of color sable. Far from my favor, deadly and mortal, it plunges princes from their royal estate when I am wroth to make them low. Instead of malice, I do that trumpet blow. Thou hast written and set together in gross, Like their deserved worldly men's deeds. Nothing concealed nor under cover closed. Spared the crowns nor their purple wedges. Their golden scepters, but you to them their medicines. Crowned one with laurel high on his head upset, another with vervain made for the gibbet. Thus diversely my gifts I distribute. One accepted, another is refused. Like harlots, my deceases I do impart. One well favored, another is accused. My play is double, my trust is ever abused. Though one day my favor has won,\nTomorrow again I can eclipse his son,\nThe reason for my coming clearly to declare,\nBy God always before your presence,\nIs to show my manners and not spare,\nAnd my conditions briefly in sentence,\nGained from old and new experience,\nPlainly to show I will not be reconciled,\nToday I flatter tomorrow, I can well frown,\nThis hour I can show mercy and suddenly be dispited,\nNow well-willed hastily vengeful,\nNow sober of cheer now hasty and furious,\nMy play uncouth my manners marvelous,\nBray on the wind now glad and now I mourn,\nLike a weary cook my fate each day I turn,\nWherein Bochas I tell the story yet again,\nYou do folly your wits to employ,\nAll your labor you spend in vain,\nGain my manners so fully to reply,\nBy your writing to find a remedy,\nTo interrupt in your last hours,\nMy statutes and my customary laws,\nAll the labor of philosophers old,\nTravel of poets my manners to debase,\nHas been of yore to say lightly as they would.\nOver my freedom the sovereign to have. But of my laws, the liberties to save\nUpon my wheel they shall not withhold\nBut when I list that they shall descend\nWhy should men put me in blame\nTo follow the nature of my double play\nWith new buddies does not vex me\nWhen primroses appear fresh and gay\nToday they show tomorrow gone away\nSummer after of flowers has passed\nTill June with sits after more of them down\nNow is the season calm and blinding\nNow are the winds comfortable and still\nNow is Boreas sturdy in blowing\nWhich young sheep and blossoms harm ill\nWhy also should I not have my will\nTo show myself now smooth and afterward troubled\nSince to my kind it belongs to be double\nNo man so far is fallen in wretchedness\nBut that he stands in trust to rise again\nNor one so deep plunged in distress\nNor with despair nor wan\nBut that there is some hope left certain\nTo give him comfort serving his intent\nTo be relieved when I consent\nThe earth is clad in mottled white and red.\nWhen escas enter with violets sweet. The greens grow and in every mead\nThe balm heals which to heart's delight doth flow again\nAugust passes into the same routine\nBy course of nature, the virtue resorts to revolution to kind I report\nWho should then hinder me from being double\nSince doubleness belongs to me by right\nNow fresh with summer, now winter's trouble\nNow blind of sight, dark as the cloudy night\nNow glad of cheer, heart merry and light\nThey are but fools against my might to ponder\nOr me at odds, though I use my power\nSell or never, I dwell not in one point\nMen must take me as they find\nAnd when I stand farthest out of joint\nTo set folks backward far behind\nThen worldly men with their eyes blind\nSore complain upon my doubleness\nCall me then the scornful, false goddess\nThus by your writing and marvelous language\nI am disclosed of mutability\nWhereof by right I catch a great advantage\nSince doubleness is no slander to me\nWhich is a person of my liberty\nOf changes, new lady and princess. Thus when fortune had spoken her will,\nPartially revealing her governance,\nShe made a halt and stood still,\nJohn Bocas sat and heard it all,\nFearful of her cheer pale of countenance,\nIn order inscribed each thing she said,\nHe took upon himself virtue and courage,\nDetermined to remain stable,\n\"Certes,\" he said, \"I am drawn to your face,\nAll worldly things are double and changeable,\nYet for my part, by notable remembrance,\nI shall certainly complete this,\nThis little book that I have begun,\nAnd let my labor not die nor appall,\nOf this book the title I will save,\nAmong my other little works all,\nWith letters large above upon my grave,\nThis book's name shall in stone be engraved,\nI, John Bocas, in particular,\nOf worldly princes written have the fall,\nFrom which enterprise the cause to justify,\nThis was first grounded, I will not deny,\nTo avoid sloth and vices all my line,\nAnd especially the vice of gluttony,\nWhich is a notice unto lechery,\nThis was the chief cause why I undertook. The compilation of this little book,\nEach thing here of nature is changeable,\nAfter your sentence, both on sea and land,\nYet I can reckon things that are stable,\nAs virtuous life, abiding unchangeable,\nSet your heart, will, and thought to goodward,\nMaugre your power and none shall change it,\nThou mayst also call to remembrance,\nThings made stable by grace, which is divine,\nHave you not heard the perseverance,\nOf holy martyrs who will not decline,\nFrom Christ's faith till He did find,\nThy wheel in them to make them vary from their stability,\nA man that is armed in virtue,\nAgainst thy might to make resistance,\nAnd sets his trust by grace in Christ Ihu,\nAnd has all his heartfelt attention,\nOn righteousness, force, and prudence,\nWith their sister called temperance,\nHas a saving conduct against thy variability,\nThey set no store by thy double wheel,\nWith the support of other ladies three,\nTheir trust stands not in plate mail or steel,\nBut in these virtues: faith, hope, and charity. Called virtues theological, which with four aforementioned, Thou hast utterly differed. If I could fly with wings to heaven, there I should see Thee not engaged with Jupiter nor the seven planets, With Phoebus, Mars, Mercury, nor the moon, But worldly follies, early late and soon, Such as are blended or darkened with lewdness, By false opinion call thee a goddess. Gifts of grace or gifts of nature, Alms deeds done with humility, Love and compassion far out of thy care, Semblance, strength, bounty, or beauty, Virtuously used in their degree, Grant none of these Thy power may not reach. For who is virtuous, the least of whom does not retch, Of Thy conditions to set another preface, Which follies use in their adversity, For excuse, as a thief says, a thief's destiny, Between fortune and iniquity, As she had dominion, To rule man by will against reason, For which John Boccaccio in part dissolved, To determine such heavenly hidden secrets, To those be divine estates, I remit such uncouth privies. And poets of low degrees I eschew to climb too high aloft,\nFor presumption I should not fall soft,\nBut if I had in my heart such mysteries of divine providence,\nWithout envy I would in plain language\nReveal them by writing with humble reverence,\nPredestination neither prescience,\nNot appertaining to fortune for thee,\nAnd for my part I will excuse me,\nAnd proceed like as I undertook,\nAfter I told my mother of the fall of princes to write a book,\nBut yet before if thou wouldest hear,\nI desire of whole heart and enterprise,\nTo have a copy of princes' names all,\nWhich from thy wheel thou hast made to fall,\nThy secret bosom is full of stories,\nOf sundry princes how they their lives have led,\nOf their triumphs and victories,\nWhich old poets and philosophers sang and compiled in meter and prose,\nSung their laudes, their fates also reserved,\nBy remembrance as they have deserved,\nOf which I have put some in memory,\nThen set my study and my labor so,\nAs I could to their increases of glory. Though I had but small favor in language,\nCaliope gave me no support. For this,\nThroughout all this time, you have rebuked me\nFor my rude style. Men would consider it\nA great dullness, but if language is conveyed\nBy prudence, declared by sober assessment,\nSupported by difference, the style of Tullius,\nChief prince of eloquence, would profit more\nIn the end than my style spoken in rude terms.\nYet often, it has been felt and seen,\nUnder husks growing on arable land,\nGood grain has been found and tried out,\nEven under rude and unstable leys,\nPulling forth fair fruit, wholesome and delightful.\nAnd similarly, where rhetoric has failed,\nGood counsel has availed in blunt terms.\nPhilosophers of the golden ages,\nAnd poets who discovered fresh waters,\nAs King Amphion with his fair languages,\nAnd with his harping made people of low degrees,\nAnd laborers to enhance first cities,\nAnd so by music and philosophy,\nBegan first among commoners noble policy.\nThe chief of music is melody and accord. Well of philosophy springs from prudence,\nBy which two men agree and accord,\nWith political virtue to have their existence.\nWise men to reign subjects do revere,\nAnd by this ground, in stories men may see,\nWhere walls of Thebes city were built,\nAccord in music causes the melody,\nWhere there is discord, there is diversity,\nAnd where is peace, is prudent policy,\nIn each kingdom and every great country,\nStrife first induced by thy duplicity,\nFor which thou mayest be called lady of contrivances and of stratagems,\nFirst were found hateful divisions,\nBy thy contrived false mutabilities,\nSlaughter, debate, forward discord,\nIn provinces and cities,\nDesolations of towns and of countries,\nTherefore men had first experience,\nBy thy changeable geranium violence,\nThus by the opening of thy wheel most double,\nAs fair by nature as it was possible,\nOverthrowing men in trouble,\nMade each to other forward and odious,\nBy thy uncouth and terrible treacheries,\nLike a corpse makes colts that are wild. With spore and why, be tame and mild,\nThrough the tempest of thy adversities,\nTo make men more tame of their corages,\nIn their discords between kingdoms and cities,\nAfter the sharpness of thy cruel rages,\nOnly by speech and means of fair languages,\nPeople by thy fraud were far excluded from grace,\nWere by fair speech to unite reconciled,\nPeople of Greece, Rome, and Carthage,\nNext in Italy with many a region,\nWere induced by the sweetness of fair language,\nTo have together their conversation,\nTo build castles and many royal towns,\nWhat caused this to tell in brief the form,\nBut eloquence, rude people to enform,\nBefore time they were but bestial,\nUntil they, by laws, were constrained,\nUnder discretion by statutes natural,\nFrom willful lusts by prudence were restrained,\nBy assent made one and to guide enchained,\nIn golden chains of peace and unity,\nThus began the building of every great city,\nBut when thou wouldst have a mutual interest,\nThey that were one to bring them at discord,\nTo interrupt with thy duplicity. Regions that agreed with one another, as this book can recall, date back to a time when your mutability brought down many a man. You make men obstinate and uncouth, willfully forward, causeless at debate, each to the other contrary and odious. Reforming them is almost impossible until fair speech puts an end to division and reconciles many a region. There is no fury or matter so far out of the way that it cannot be conveyed to all reasonable men by means of gracious language and fair speech. By way of example, I relate the story of the hardy knight, the cruel Achilles. When hateful anger assailed his spirit, there was no one to appease the tempest of his foolish rage, save only this which calmed his anger. By attempting to obey reason, he was moved when he heard the sweet sound of the harp. The harp's great sweetness put all rancor out of his memory. \"Wrested him again to all gladness,\nFrom him avoiding all rancor and cruelty,\nFairly speaking and dancing,\nSet men at rest in reality here and there,\nBy God's language, which was far apart,\nWith these words, Bochas became debonair,\nToward fortune as he cast his look,\nWithdrew his rancor and spoke fairly,\nConcerning his labor which took hold of him,\nBeseeching her to further his book,\nSo that his name, little known,\nBy good report might be further blown,\nMight spread,\nWhich stood yet hidden in darkness,\nBy her favor, his name to lead forth,\nHis book to further her business,\nBy good report to give it brightness,\nWith laurel,\nBy forgetfulness, that it never appalls,\nThis was the bill which John Bochas\nMade to Fortune with a fully humble style,\nWhen Fortune had conceived all his cases,\nSoberly stood and began to pause a while,\nAnd glad of cheer after she began to smile,\nOn my author and with a fresh face,\nIn sentence spoke to him this language,\n\nSouthly said she, \"Ease your business.\"\" Of mortal men, who are so curious that they be,\nHow they study by great artifice\nTo prove my secrets for to know,\nAnd know the conceits hid within me,\nAnd your men do all your pain,\nAlthough lightly you may not there attain,\nIn this matter your wit never feign,\nImagine likeness in your mind,\nLike your conceits you forge men and paint,\nSometimes a woman with wings set behind,\nAnd portray me with eyes that been blind,\nCause of all this briefly to express,\nIs your own covetous blindness.\n\nYour appetites most strange and diverse,\nAnd ever full of change and doubleness,\nFroward also malicious and perverse,\nBy hasty climbing to worship and riches,\nAlways void of truth and steadfastness,\nMost presumptuous search out in all degrees,\nFalsely flatter to worldly dignities,\nBochas bochas I perceive every thing,\nAnd know full well the great difference\nHid in thyself of words and thinking,\nAtwene them both the disconvenience,\nHast thou not written many great sentences? In your book to defame me with my name,\nWith entire intent my manners to tarnish,\nYou call me stepmother most unkind,\nAnd sometimes a false chantress,\nA mermaid with a tail behind,\nSometimes scornfully naming me a goddess,\nSometimes a witch, sometimes a sorceress,\nFinder of murder and all deceits,\nThus maliciously men call me,\nAll this done in spite of me,\nBy accusation in many various ways,\nYou often accuse my mutability,\nNamely when I disregard your requests,\nTo accomplish your greedy covetise,\nWhen you fail, you lay the blame on me,\nAnd falsely accuse me of your adversities,\nAnd you, with purpose, have written an unfavorable tale,\nHow I wrestled with glad power,\nTo whose party you were favorable,\nYou set me back, grieve me, you were vengeful,\nNow once again you request my favor,\nTo help and further your labor,\nAs scornfully I am of changeable manners,\nOf conditions very feminine,\nNow here, now there as the wind is unstable,\nBy your description and by your doctrine. To every change ready to incline,\nWomen, young and tender of age,\nDiverse in nature of courage,\nBut to further in purity thine intent,\nThat of thy book the process may proceed,\nBy my favor to the accomplishment,\nI am well willing to help thee in thy need,\nLike thy desire, the better thou shalt succeed,\nWhen I am towards thee with a benign face,\nTo speed thy journey by support of my grace,\nThat thy name and also thy surname\nWith poets and notable old authors,\nMay be registered,\nBy support and also my favors,\nThy work complete, the laurel for to win,\nAt Saturninus I will that thou begin,\nAmong Romans this said Saturninus,\nWas outrageous of condition,\nCaused in Rome when he began to maligne,\nGreat debates and great seditions,\nAnd by his froward conspiracies,\nHe was sharp enemy against the prudent judge,\nCalled Metellus Deuoyde of all refuge,\nFrom the capitol, set with mighty hand,\nFound no succor Metellus in the town,\nThe same time thou shalt understand. A servant named Glaber, of low reputation, consulted the story, which is well known. I once disregarded him, but later made him fortunate. I never left until I had him brought before the Senate by a prerogative. They chose him to be a priest, an honorable office, which, through conspiracy, aimed to bring Metellus to destruction. Another, Marius, was also a consul at that time and joined in this treason. They, the three Romans, were called Saturninus, Glaucia, and Marius. Saturninus and Glaucia laid out a trap, as I had told Metellus to confound. I was also found to be favorable in bringing them to mischief, as their story shows. They banished him from Rome, and Saturninus, through his subtle workings, succeeded. Climb up quickly from presumption,\nI gave him favor through false smiling,\nUntil at last he declared plainly,\nThe destruction I had planned, I brought him in the snare,\nThe senators, knowing Saturn's malice,\nCreated a great ring of people casting him in their favor,\nThrough their support, he could be called king,\nAll this while, during his upward climb,\nI showed him, for a long time,\nA benign face,\nUntil Marius, a mighty counselor,\nAdvised against his presumption,\nRose with a strong hand and knightly cheer,\nBesieged his palace,\nBroke his gates amidst the town,\nAnd Saturninus, deprived of all favor,\nFled to the capitol for refuge,\nHe was prevented by Marius from provisions,\nThe capitol was besieged all around,\nAt the entrance was a strong battle,\nOn the other side, a great number were slain,\nThus, through my favor, he stood in dread,\nThus, Saturninus was brought into great distress,\nHis good acquisitions lost all his riches.\nExperience openly shows men this,\nThose who rise highest, ascend. Like as the turning of my wheel requires,\nWhen they least expect it, they shall descend,\nThey have no power to defend themselves\nAgainst my might when they are overcome.\nWhat do I then but laugh and make more,\nAnd descend from full high noblesse\nTo virtue contrary to his nature,\nFroward found to all gentleness.\nYet he was chosen, the story does express,\nQuasitor of Asia, an office of degree,\nTo govern that country by birthright.\nBut often virtue and gentleness\nDo not come to heirs by succession.\nExample in Drusus the story bears witness,\nWho, in disposition and temperament,\nWas ever froward in condition.\nLet men judge as they must needs be,\nNot by birth but by deeds.\nAll virtues in him were set aside,\nSlow to be armed, he hated chivalry,\nMost covetous, deceitful, full of pride,\nHis deeds froward, full of treachery.\nTo high estate I did exalt him.\nYet all my gifts in him could not help,\nFor before this, he comes like a wretch,\nHe dares not show his face for shame. So far revealed is his wretchedness,\nWhose covetousness and vicious outrage,\nFalsely caused by his doubleness,\nMagulus, a prince of great nobility,\nWas beseeched by Druse to the king,\nCalled Boccus by Druse, falsely working,\nWhat manner of torment or what grievous pain,\nWere sufficient to match or befit,\nOne who can outwardly flatter and feign,\nAnd inwardly maliciously malign,\nAs Druse did, who showed many signs\nTo Magulus of love and friendship,\nUnder false treason hidden in deed,\nBut Magulus, like a manly knight,\nGained king Boccus' favor for himself,\nWhen he, by judgment, was condemned rightly,\nFor an elephant to be devoured,\nEscaped freely and afterward labored,\nTo acquit himself through his high renown,\nSloughed false Druse mid Rome town,\nBochas also made me appear the cause,\nOf the destruction, by my contrary mutability,\nOf the notable, famous Scipio,\nWho in the time of Cinna Caton,\nGained the triumph for many great victories,\nTo place his name perpetually in memory. For his merits, he chose a consultant and chief bishop to govern their city. To all the Senate, Patron most enterprising, Most famous of name and dignity, Saved Romans from all adversity, At a time when the dreadful and contentious war began between Pompey and Julius Caesar Iulius, This same famous Scipio, Through my favor, was accounted most notable, He, from my wheel, was suddenly thrown down, Which never, in word or deed, was culpable, But the Romans, malicious and unstable, By their hangman were first chained in prison, After being racked there, they found no reason, Thus he who had often saved them, Found no help on either side, His deceased body they hung high aloft, For a spectacle long to abide, Thus cruelly I divided my gifts, Stoundmile now friend now adversary, Reward good with rewards full contrary, This was known full well by Scipio, Began with joy and ended in wretchedness, Bochas, remember, make mention of this, And of fanatics, how I, of gentleness, Made him display notable high prowess. This text appears to be in Old English, and I will translate it into modern English while adhering to the original content as closely as possible. I will also remove unnecessary line breaks, whitespaces, and other meaningless characters.\n\nHere is the cleaned text:\n\n\"In this book is told the story of a man, born of common stock. For my amusement, I raised him high upon my wheel, gave him lordship from lowly servitude, and did him favor, which pleased me well. Therefore, read his story carefully and particularly. Note how he, by cunning, came to a royal estate. By cunningly feigning to diverse people, he told how he spoke with Scylla, the goddess. At every hour, he plainly did this when he wished. He also said that she, out of her goodness, had granted him his estate to magnify. During his life, she gave him a spirit of prophecy. Furthermore, he imagined, by a strange craft, within a shell, the story makes mention of, a night to have fire in his mouth. It shone sparkling north and south. Affirmed by this, people were bewildered. It was a spirit sent from heaven to him. By this, he worked many great virtues. He gathered people until he had two thousand vassals at his retinue, which afterwards, his purpose to further.\" To the thousand six thousand, I served him at the tide,\nUntil all the court grudged at his pride,\nThough of low birth, he rose up from nothing,\nBy sudden adventure, my generous favor made him known,\nRoyal of bearing did his best cure,\nTo raise his banner, wear a coat of armor,\nAnd by gracious support, brought great people to his subjection,\nAt the taste, my lust began to appall,\nToward him not being favorable,\nDown from my wheel, I made him fall,\nFor the Romans sent a great constable,\nCalled Porpenna, a prince most notable,\nWho filled him with defeat and outwitted his every man,\nHe himself was hanged upon a high gibbet,\nSome of his men were cast in prison,\nThus to his pride I gave a great triumph,\nAnd from my wheel, I cast him low down,\nIn his highest dominion,\nHe took no heed where he did laugh or mourn,\nFor with no man do I ever sojourn,\nBochas said, \"Fortune take good care also,\"\nHow I can both further and dissuade,\nSee how Athena acts. That once was a shepherd in Italy,\nA brigand who attacked merchants to assault,\nLay in ambush beside a great mountain,\nOf fugitives he was made a captain,\nFirst, he shed his lord, a rich Senator,\nBy force he broke many strong prisons,\nAnd for a time I favored him,\nTo gather robbers around him,\nAll the curly-haired ones of that region,\nHe assembled through his wickedness,\nTo wage war against Rome the city,\nBesieged castles, broke down mighty towers,\nSlough and robbed in every countryside,\nSpoliated palaces of worthy Senators,\nHe had no title save the title of volunteer,\nTook upon himself of pride and cruelty,\nTo be clad in purple like a king,\nBore a scepter among his men riding,\nUpon his head he had arranged for amusement,\nHis gold tressed like an emperor,\nA coif enrobed in rich stones,\nI list to laugh that a false robber,\nBy my generous favor was supported,\nWhich would not last long, for after a short while,\nAs is my custom, I deceived him,\nI allowed him to feign cheer,\nAs I have done to others many times. In the year more than sixty years after Rome's founding, a great company was assembling. They were sworn together by false conspiracy to withdraw from the presence of a tribune named Lodonice. He had been sent down from Rome with a mighty hand to rule a large country called Champagne, where the people did not wish to obey him. Among them were four chief conspirators who named Spartarchus their captain. With a multitude of their followers and robbers, they made themselves strong on a high hill and took up residence there. Having no reward, whether right or wrong,\nI cherished the country's besties with a benign face,\nGave them freedom, and by false ruse,\nRobbed the country. What thing more cruel,\nIn comparison, than when a clown has dominion,\nLack of discretion blinds their sight,\nOf commoners, for lack of light,\nWhen they have power over countries,\nThey can discern nothing,\nLike a beast. Gladiators called them,\nFor their swords were made fine with steel,\nTo fight against wild beasts all,\nAs lions, bears, wild boars,\nAnd the mountain where they dwelt,\nCalled Venus, and through their cruelty,\nSlaughtered and robbed in every country.\nSpartacus was their chief captain,\nBrought up nothing and of low degree,\nBut Claudius, a mighty Roman,\nWas sent with power from Rome the city,\nTo defend and save the country.\nThe hill beginning to besiege him as he lay,\nHe was rebuked, beaten, and driven away. Many of them who kept the money-lenders were hurt that day, the story tells us, among whom was slain a great captain, a fellow of Spartacus, whom I find was named Ynomaus. For whose death such great vengeance was taken that the whole country felt its effects. They of the money-lenders all agreed, without mercy or remission, most vengefully robbed and burned all the surrounding country. Until two consuls from Rome came down. The first of them was called Lentulus. Both put to flight the aforementioned Spartacus. The Romans were greatly dismayed, and the Senators, filled with indignation and fear, sent one Crassus, a great lord of the town, with the number of a legion. And when he first encountered Spartacus, he lost six thousand men. Afterward, beside a great river called Salaire, they had a great battle. There, Spartacus stood in great danger, as his courage and countenance began to fail. Thirty thousand were clad in plate and mail. Sixty thousand were slain that day, with no reason given for their deaths. All their captains were assigned to prison. This is mentioned, along with the fact that six thousand were sent to prison. The field was stained with blood and made red. Four thousand quaked in fear that day, after the Romans. Those who received mercy were granted pardon. Spartacus, at a disadvantage, was put to flight. When I turned my back on him, he lost both his cheer and his might. I intimidated him, and because I disliked his lineage, I cast him from my wheel. To make a greater proof, there was another famous great robbery, which was disgraced through Spain. This thief, fearing the rigors of justice, trusted he would find refuge in me. He was called Vinicius, and he immediately abandoned Spain and took the right way to Rome. He gathered men of every condition to make himself strong. Theives' robberies of every region. Many a soldier mixed them among\nHis name to increase were it right or wrong\nWhatever he got in city or village\nWith his soldiers he divided the plunder\nThus by my help he came to great riches\nWhich brought in pride and presumption\nHe neither provided for my doubleness\nBegan to maligne against Rome town\nBut by the prudence of last Scipio,\nSon of,\nHe was slain by them he trusted most\nBy which notable example of remembrance\nJohn Boccaccio showed before I,\nThou mayest know in part my power\nMy sudden changes my mutability\nAnd to avoid all ambiguity\nTo declare the same of my intent\nGreat Marius I present to thee\nBlack his wedge and his habit also\nHis head unkempt his locks hoary and gray\nHis look down cast in token of sorrow and woe\nOn his cheeks the salt tears lay\nWhich bore record of his deadly affray\nWherefore Boccaccio, do thy pen describe\nHis mortal heaviness\nHis robe stained was with Roman blood\nHis sword always ready to do vengeance\nLike a tyrant most furious and mad. In battle and murder, he took pleasure, yet not for your sake I gave him governance Over the people, I raised him up high, but as unwarily I did him cast Between him and Scilla, the woeful deadly struggles, Afterward, you shall write how many Romans lost their lives I will also in order that you endite And if I shall rebuke them and avenge, As I from nothing made them shine, So I again made them in mischief fine Forget not also the pitiful, deadly fate Of him who was so notable in his life I mean the great famous Metrodorus Whose name is still full To whom I gave a great prerogative Forty winters the dead was well seen Against Romans, the war to sustain For which afterward I give it in charge Of Metrodorus, the story set alone When you have less and a large space, Remember his conquests and his strong deeds And how I mingled myself among them For all his nobility and his felicity To give him part of great adversity Next in order after her own choice Fortune was untrustworthy towards each party. To John Bochas, it had conveyed from Parthians strong Herodes, reigning in Parthia. \"Take heed of this story,\" Iohn said. \"If all his kindred were well sought out, they were hunted and brought to nothing by the Scythians. Yet, some of them who stood despaired, I restored to their dignity. When they were recovered, this Herodes appeared, a hundred years old, due to changes brought about by his hateful pride. When he least expected it, unwarily set aside, he was following within a little while. This Gerish lady of condition began an ill, false smile. Looking on Bochas, she brought him down with her. A mighty prince, who in Rome town had in his days notable pride and fame, was oppressed by her name. Bochas then bowed his head, seeing that the prince's face was disfigured. Of suspicion, he began to imagine. When he had fully recovered his mind, he was assured by certain tokens and signs that it was Pompey, who for a long time had been in dispute with Caesar. Disconsolate through unhappy cares,\nHis face soaked with water from the sea,\nAt that time, Fosterinus and cruel Achilles\nDrowned his body with fierce enmity,\nDisfiguring his face at the solemnity,\nWith smoky, black, deadly and mortal,\nCall.\n\nCodrus caused the corpse to be burned,\nAnd consumed to ashes, dead,\nTo Caesar, after his head was born and sent,\nUpon a pole, his story, who list to read,\nAfter all this, Bochas took God's head in,\nIn,\n\nUpon the heaven after his decease,\nI began to enhance and increase his glory,\nBy my favor, I gave him many a prize,\nConquest of kings with many great victories,\nAnd more to put his nobles in memory,\nBy my support through his chivalry,\nWith Caesar Julius to hold a truce,\nAnd while I applied my favor towards him,\nTo assure his victories,\nHis fame arose until in Thesalia,\nI drew his party to succor,\nSuffering his enemies to make disconfiture,\n\nPompey hindered in my sight,\nWhen to Lesbos, at mischief, he took flight,\nBy the servants of young Tholome,\nReigning in Egypt, Pompey in his fear. Was taken and slain, he found no help in me. I gave him up, and so he lost his head. Yet none took heed of my changes, nor how unexpectedly I cast my dreadful look. Save thou art busy to set them in thy book. Bochas was astonished, both of his cheerful face and countenance, and this while having his admonition. He thought he saw a manner of resemblance of a person who stood in great distress. Till at last fortune turned her sight towards Bochas and told what his name was. \"This is,\" she plainly said to terminate, \"the famous man, prince of eloquence, who gave Latin the school and doctrine of rhetoric, as well as that science. For which I will thou do thy diligence to write with other of this Cicero, all the case and beginning at Marius. These words said fortune made an end. She beat her wings and took her flight. I cannot see what way she did wend. Save Bochas tells like an eagle bright. At her departing, she showed a great light. But as soon as she began to disappear, he took his pen and wrote as you shall here. Here begins the tale of the man called Gaius Marius,\nBorn at Aprina, a castle in Tuscan land,\nSon of a carpenter, the story goes,\nA manly and virtuous soldier, unmatched in Rome or that land,\nDiscipline and great subtlety,\nBooks specify prudence, manhood, and agility,\nBoth in arms and in chivalry,\nMost famously known for his devotion,\n\nWithin a short time, my author says,\nHe chose a tribune and a great captain,\nBut from his tender age,\nAs history records, he was pricked deeply in his heart,\nBy a greedy desire of long continuance,\nNever satiated by wealth or fortune's great riches,\n\nEntering a temple, he found a deity,\nCounseled there by the divine,\nTo besiege Rome and hold their siege,\nBy God's aid and knightly attire,\nPromised that he would not fail,\nTarquin, favored by the commune. To great office and state in the city, favor of the commons brought him to high estate. By them received into the dignity of consultant, as the Senate had disdained his felicity Because he was born of low degree, Granted to him after by the town, To conquer realms by a commission He gained the province through his high renown, And took the king of that region Called Jugurtha proudly in battle For which enterprise, by marshal's apparition, He gained the triumph through the town riding Because only for taking that king, And for he was a person so notable, For many famous sudden great victories, Namely in conquest proved profitable To all the common as it is in memory, And for the treasuries of his renown and glory, By the opinion whole of the city In his hand lay all their prosperity Against a people that were called Lemurians, Them to conquer from Rome he was sent down Also against the boisterous Tigurians Gathered to guide of many nations All them he brought to subjection. Like the Romans before them,\nbecause they had conspired against their town,\nthey took upon themselves a false presumption\nto pass all the mountains of Italy.\nFirst, they were defeated, as is mentioned,\nthree Roman dukes fell in battle.\nFour thousand men, clad in plate and mail,\nwere slain by Romans. The story is well known.\nUnder Thalpies, at a deceitful overthrow,\nthis Marius of Marcellus' adventure\nin Germany had a great battle\nwith Teutobochus, a giant in stature.\nHe was put to flight with all his apparatus.\nMarius dealt him such a severe assault.\nAt the charge, proudly borne to the ground,\nMarius took him and bound him in chains.\nMarius pursued with his host towards the people of Cunobrus,\nto fight. Two hundred of them he slew.\nEight thousand were taken, three thousand put to flight.\nKing Bolerus, a full famous knight,\nwas slain in the field for all his great pride.\nAgain Marius, as he rode that day of Cymbroyes,\nall the people were slain.\nThe women he did not wish to spare. They were determined and wanted to keep their chastity and serve in Vesta's temple. But their request was not granted by him. They fought each other, I fear, except when they saw none other. Remedies of purpose they were set, each of them to sleep and murder others. Some even thought it was better to hang themselves on a high gibbet than to endure Marius' outrage and perpetual servitude. Thus Marius, of the three nations, completed his conquest and victory. With prisoners from various regions, he entered Rome, increasing his glory. With special praises notable in memory, the triumph was a singular honor. He was chosen consul six times. Thus fortune was favorable to him, setting him up in worldly dignities. For a Caesar but because he was changeable, among his gifts and great prosperity, she gave him part of great adversity. Specifically, the time was accounted then between him and Scilla when the war began. Lucius Scilla was staying in camp. Marius, at Rome, though present,\nwhen the division arose between them, each intent on opposing the other,\nMalcontent and impetuous,\neach determined to prove himself right,\nsuddenly, as they approached Rome,\nMarius took passage against him,\neager to make himself strong,\nand brought great outrage and fire upon himself,\nwilful, hasty, furious in spirit,\nready for sudden coming and unexpected violence,\nagainst him he found no resistance,\nleading two mighty battles,\nentering the city through the wall mine,\nwith one battle he pressed on,\nto pass the gate called Aqua Virgo,\nthe other gate named Colosseum,\nAt whose entrance, by record of the book,\nScilla seized the capitol,\nBut when Marius learned that Scilla had such great power and might,\nwithout delay or further hesitation,\ninto Mary's Garden he fled with all his people,\nunable to withstand Scilla's strength,\nScilla sent him to prison afterwards,\nThus, for a while, Scilla's prowess prevailed. Of Marius, lying in prison,\nScilla kept the capitol at that time,\nBy which all Rome stood in submission.\nIn haste, out of hatred, he sent down\nA sturdy servant to Marius in his fear,\nTo strike off his head while he lay bound.\nThis servant, well built and strong,\nIntended to oppress Marius.\nFor his strength, he prepared for the nones.\nThe servant began to dress himself quickly,\nWhere Marius was in distress in prison.\nDetermined to hear him in prison there, he lay,\nLosing time, Marius rose up like a man.\nThe servant, fearful to strike or touch,\nAnd Marius, proudly, began to enter\nA place beside a woman.\nHe found an ass by chance\nUpon whose back he leaned towards Africa.\nThere he found passage.\nYet, still in his heart,\nWorthy intentions with prudence he maintained,\nWhich were not in his person.\nAgainst the malice, he made a countertale,\nScilla, the malice, tried to taunt again,\nIn Italy, he rode through the country. Through Rome's town, four battalions entered the citadel. Six hundred knights, as mentioned, were slain in the field. Where men may see who dares to look after, what destruction division brings in war. First, through the actions of this Marius, In this division, the story for those who wish to hear, The great consul Octavius lost his head and life. Placed on a pole, it bled profusely Before the Judges seated in judgment. Some of them were pleased, Some were sorry out of love, as they were bound, In this war, Merula the priest was slain, In the temple of Jupiter, with many mortal wounds. The Roman slain, they called Crassus, With fire consumed, was proud Catulus. All his enemies Marius confronted, Who again, by conspiracy, Were agreed in their ranks, To have him put down. Take from him his dominion They intended, But he endured the torture and the showers, Strong to condemn all his conspirators. Six times before recounted here, of condition he were despised, he was chosen so often to consult, until fortune grew envious. Against this cruel Marius, who made the Senate, with all the chivalry, to assemble, in this time the story relates,\n\nDamasippus, a friend to Marius and helping as I find,\nUnder a pretense of deceit,\nTo their city came to do treason,\nCausing four Romans to come before Marius,\nOn a certain day, to appear,\nAnd their names to remember,\nSeuola, Carto, and Domycyus,\nThe fourth of them, as the story tells,\nCalled in Rome the wise Antistius,\nTogether they assembled before Marius,\nHe, out of rancor, against judgment or law,\nMade them be slain, and through the city drew,\nTheir bodies after, were cast into the Tiber,\nBy the cruelty of the said Marius,\nDuring this cruel war between him and Scilla,\nUntil Duke Campanius came to the party,\nHardy and disputatious,\nTo help Scilla, their baners first displayed,\nWhereof all Rome was suddenly afraid,\nAt the gate called was Colline. Marrie and Scilla had a great battle\nFour score thousand the number to determine,\nOn Marrie's side slain, it is no fail,\nScilla victorious with Marcellus' apparal,\nEntering the town again his other part,\nThree thousand citizens slew at that city,\nOf people disarmed and naked in the town,\nThey neither spared old nor young of age,\nThe cruel murders walking up and down,\nBy Scilla sent in that mortal rage,\nTill Catullus, a prince, grew old,\nSaid to Scilla, \"We can make no distinction,\nBetween rebellion or 'twixt Innocence,\nWe murder and slay without exception,\nBoth high and low holding no manner,\nAgainst all knighthood to my opinion,\nWe proceed in our conquest here,\nOur title is lost, the triumph to require,\nOf high prowess when we can not observe,\nNo difference to slay or to reserve,\nAnd in this while of hateful cruelty,\nScilla composed letters defamable,\nWhereby five hundred notable citizens\nWere falsely banished from that city.\nAgainst them he was so relentless,\nAll their goods acquired in that rage. Of avarice and false pillage,\nAnother Roman named Marius,\nBrother to Marius whom I previously mentioned,\nFled in fear of Scilla and took a house\nWhich, for gold, was set up for sale\nFound and rented out in his days, old,\nWith cords drawn, no rescue could save him\nFrom cruel vengeance to Catullus, grave,\nWhere Scilla, in cruel judgment,\nWith a sharp sword forged to bite,\nAfterward, his eyes were rent out,\nBoth at once his hands to strike,\nHis head from smiting no reason could free,\nSet on a pole, it would be none other,\nAnd in contempt sent to his brother,\nThe great duke, so mighty and so large,\nWho before had taken him in flight,\nFor fear of Scilla in that mortal deluge,\nTo a city to find refuge,\nCalled Priestes, standing there in great fear,\nNamely when he beheld his brother's head,\nFor as much as he found no succor,\nDespaired, this was his purpose,\nTo slay him himself with his own hand,\nIn that place where he was kept closed. Drawed out a sword and up at once confronted his servant in that sudden affray,\nstruck off his head the same day,\nMen say death is fine in all mischief,\nEnd of adversity that wretches tarry,\nFortune here makes another prove,\nIn Marius' house she her course began to vary,\nBy an evident hateful and contrary sign,\nTo show her malice and ungodliness,\nAgainst this duke, alas, when he was dead,\nThis forward lady of malice most vengeful,\nWhen her lust furiously to rave,\nAnd shew herself cruel and unstable,\nTo no estate she list any reward have,\nCaused Marius to be taken out of his grave,\nBy cruel Sylla in story it is found,\nHis ugly carcass smeared on pieces round,\nAnd after more to show his cruelty,\nMarius should have no burial place,\nCast his carcass of cankered enmity,\nInto Tyre there was none other grace,\nLo, thus can fortune for her people's purchase,\nBy which example touching Marius,\nOf worldly changes Boethius writeth thus,\nMakes in this chapter a description,\nFirst what thing is very gentleness. To set a preface and a probation, nothing attains high nobility but the clear shining of virtuous cleanness, which may not show in high nor low parage, but where it grows out of a pure heart. Worldly power, oppression, tyranny, earthly treasures, gold, stones, nor riches are nothing to gentry. But if virtue rules their high prowess, for where vices have interest, In high birth men or low kindred, Deme no man gentle but only by his deed. In royal palaces of stone and metal wrought, With galleries or stately, Gentleness nor nobility is not sought, Nor in sellers nor in voughtys round, But only where virtue doth abound. Curious clothes nor great possessions make not a man gentle but conditions. Philosophers conclude in their intent, And all these worthy, famous old authors, No man may quench in his testament, Gentleness to his heir Of wicked weed come none holsum flowers, Concluding thus of good men and of shrews, Call each man gentle after his good thews. Duke Marius of whom I spoke before. Of nature bears witness this story:\nA poor and needy man, by disposition of courageous nobles,\nIn his person possessed wit, strength, and hardiness.\nBeneath this, his heart was a worm of avarice, causing his worship to decline.\nWhat value is plenty that never can suffice,\nOr what the flood that checks no thirst,\nOr what an appetite that ever arises,\nAll ways to eat and ever to eat has lust.\nOf cankered hunger so fretting is the rust,\nThat the river of Tantalus in his rage\nOf greedy etics the fret may not assuage.\nYou have heard the end of Marius,\nHis woeful fall and his unhappy case,\nInto what fate he did wend.\nNow will I follow my author, John Bochas.\nHow to him three Cleopatras appeared:\nThe first of them, by process of writing,\nBochas expresses, was married in youth to Alisaundre the king,\nCalled Zenobia, a prince of great nobles.\nAfter that, for her great fairness,\nShe was wedded to Demetrius. And lastly, to King Antiochus, concerning Queen Cleopatra's unfortunate experiences and her sons' great unkindness: Bochas has already related in detail the manner in which he recounts the story, as it would be idle to repeat it again. Here is a summary of the events concerning the first and second marriages: The first was to King Ptolemy, as previously mentioned, both in terms of their joy and adversity. The first was killed by poison, and the second was humiliated by Euergetes. She was served with her child, who was also killed. The third marriage was to King Graspsus, who was killed in a great outrage in a temple. Filled with fear and shame, she knew of no way to save herself except by embracing an image of Jupiter. In the story previously related, or when she was dead, she suffered many wounds. I will pass over Cleopatra's three husbands. Proceed to their hasty fates. Quickly executed by Percas' cruelty was the Duke Metrydate. First, recall the great unkindness of their hatred. Of those who were his tutors, as I have learned,\nConsenting to his destruction by agreement of his kindred,\nWhich of purpose brought about his death\nBy many strange, uncouth occasions\nIn tender youth, they first made him ride\nUpon a horse wilder than a lion\nFor the purpose of his destruction alone\nBut although he was young in age,\nThe horse he controlled in all its most violent rage\nNot by doctrine but only by nature\nHe was disposed cleverly to ride\nOver him they held the mastery\nDespite the horse's wit, he was its guide\nWhatever way he took, forward or aside,\nHe tamed it and on its back he rode\nHis own kin and his nearest allies\nLabored most to bring him to harm\nWith venomous drink set before him, unseen\nAt God's leisure, as a cover thief\nOf their fell poison for making a proof\nIn their intent, this is well known\nTo murder him in his tender youth\nBut when he perceived their treason,\nTo save himself, he made great preparations\nAs soon as he began to have suspicion\nOf their unkindly, hateful pursuit. For remedies, Cheysance found,\nHis malice was declined by many notable providences in medicine,\nAnd his malice prudently avoided.\nIt is remembered that when he was young,\nHe associated with certain friends who advised him\nTo dispose of his temperament to hunt and chase wild beasts.\nUnder this guise, he did it for a while.\nFar from his country, he was absent for a while.\nOf one heart, one mind, and one cheer,\nHe suffered no manly taking of sadness,\nIn desert spaces, for seven years,\nLiving among high hills in wilderness.\nSet in Asia, the story goes on witness,\nHe found no lodging, wandering through the countryside,\nSaving in caves and great hollow trees.\nThe book remembers how his diet\nWas wild beasts, enchased with great might.\nHe fled Idleness, shunned all quiet,\nAnd ill sleep sufficed him at night.\nBy exercise, his body was made light.\nThere was neither when he wished to pursue,\nHeart nor hind that could avoid his hand,\nHe neither feared tigers nor lions,\nHe was so swift though they assailed him. Like strength to old champions,\nNo wild beast of great or small entering\nCould escape his hand, unremarkable,\nIf he were aware, either early or late.\nSuch great swiftness he possessed,\nAmong his armies in exercise,\nAmong tournaments and running on horseback,\nHe also despised all delicate fare.\nIn him there was no lack of greedy excess.\nHis nightly sleep was often broken,\nHe stood up at night to mark the hours,\nIn the dawn rose up or the lark sang,\nThe space completed fully in seven years,\nHe was repaired home to his country,\nShown himself to be a man in every way,\nA knight's story, who so lists to see,\nWhose enemies were astonished,\nCaught off guard by his coming in a manner of fear,\nAssuming beforehand that he was dead,\nIn whose absence his wife, Leodices,\nConveyed a child as is mentioned,\nTo prevent the shame from coming to light,\nShe sought occasion to murder him,\nDetermined to kill him by poison.\nKnowing the truth made her to be slain. Toke on him after many knightly deeds,\nFirst to conquer all Pafflogonye,\nWith the help of worthy Nychomede,\nAt that time called king of Bythynye,\nTogether assured to be of one alliance,\nIn loss or lucre, fortune to be their guide,\nAnd thereto sworn never to divide,\nTo mediate legates were sent from the Romans,\nHumbly requesting that he would like to their intent,\nPafflogonye restore to their king,\nWhich he had won, the city assaulting,\nBut he listed not to adversely entertain their prayer,\nNor on any accounts their requests here,\nHe feared not their threats nor manacles,\nProudly he advanced after the land of Galathye,\nIn his conquests he won many other lands,\nCapadoce joined his party,\nSlayed their king of hatred and envy,\nAriarectes, a full manly man,\nAnd in this way his conquest began,\nAgainst assent and counsel between him and Nychomede,\nSuddenly he began to fall into debate,\nThinking he would wage war in deed,\nBecause he was pompous and\nIn Capadoce he took on himself the state,\nTo reign as king against his intent,\nHe neither being of counsel nor assent. Yit Nicomede or they debated for a long time\nAbout the sister of that Metridate,\nWho lived as brethren in rest and peace.\nAnd she was also called Leodyces,\nHaving two sons born to succeed\nAfter the death of said Nicomede.\nAnd by process, these two children,\nIn Capadocia, with Metridate's help,\nClaim a title justly to attain\nThe crown, as their father had died but late.\nFor which they felt compelled to debate\nUntil Metridate falsely contrived\nTo unjustly deprive\nAll of Capadocia, which he took into his hand.\nHis own son he crowned king.\nThe Capadocians, by assent of all the land,\nBegan to disobey his rule.\nWhen the Romans considered all this,\nThey went against Metridate to keep that region,\nThe son of whom they had refused the throne,\nFor they feared their sovereignty was being abused,\nTo see a foreign power occupy that place.\nMetridate threatened them anew,\nAnd took them on to sustain his rule.\nTygranes, the king of Armenia. Arriobarzanes, sent from Rome, went to Cappadocia to help and counsel Mithridates, knowing his intent to challenge Tigranes in the first battle of Cappadocia. That day, the entire region was brought to submission. Mithridates, with this intent, quickly conquered countries and was the mightiest prince of the Orient in those days, one of the greatest kings. As it is recorded in writing, he delighted most in astronomy, sorcery, and divination. With these, he diligently sought out unusual conclusions and secrets by nature. He knew the languages of diverse regions and nations, numbering over twenty. He held women many more than one, loving Hipsicrates above them all. To the Romans, this manly Mithridates was recorded as a man who, on a day of great hatred, would mercilessly kill his men. Twenty thousand were slain on that day. No Roman merchant dared refuse him. Through various nations, he demanded tribute. To enhance his power, King Cambyses of Galois and other regions, including Bostornois, took alliance. With strange people, he made acquaintance. Wherever he rode near or far, with the Romans, to hold war, in Greece also he gained many an island. All were conquered so that within a while, he gained possession of Athens, the famous town. But when Romans knew his intention, they sent Scilla in a furious heat. With Metridates in Greece to meet, Achelaus, who was constable, led the ost of King Metridates. Ganagagainst Scilla, trusting he was able, to debate, as they met in their furious hate. By the side of Orthonya, a great Greek town, the party of Achelaus was brought down. There Scilla became victorious, gaining Metridates and by great violence, gained all Ephesus, a famous kingdom. He rode through Asia, finding no resistance. By his knighthood and manly prowess, he gained Capadocia and Bithynia also. To Roman hands, he gained them both. When Metridates perceived this thing. How the conquest of Scilla took place\nAnon he cast out without long delay\nFor a time he kept with him a priest\nOf high wisdom he was not reckless\nTo dissemble till he found time and space\nIn fortune to find better grace\nHe kept his time and remained alone\nUntil he found lighter company\nIn this adventure arose\nWithin Rome a great discord\nBetween two consulers being in that town\nWhich he attempted to appease by his authority\nScilla came up again to the city\nWhen Metridate espied his absence\nHe found opportunity\nHe gathered people and with his chivalry\nA siege was laid against Cyzite the city\nOf all asses most authoritative\nUntil Lucullus, a mighty consul,\nApproached to break the siege\nMetridate had five captains\nBefore the town he made a disconfiture\nOf high contempt he had for Romans\nBut Lucullus repaired the damages\nTo his men he gave immediate charge\nAbout the siege to make a ditch large\nThey within had knowledge By certain tokens of all their governance,\nWhereupon they made a truce,\nTo cast away for their deliverance,\nMetridate seeing his ordinance\nOf high prudence escaped away,\nAnd at the siege lasted no longer,\nLucullus than the mighty consul,\nPursued after the remnants of his men.\nSuch a multitude that Asopus the river\nWas made with blood like the red sea,\nWith wind and tempest also was he,\nAnd when he saw no succor in the land,\nTo ship he went with strong and mighty hand.\nHe found fortune cruel adversary,\nOn land and sea this worthy Metridate,\nAnd Neptune made the sea contrary,\nAgainst him his power abated.\nWhat shall men call it, influence or fate,\nSo suddenly a prince of high renown,\nFrom high nobility to be plunged down,\nFor any mischief he kept one visage,\nThis Metridate and Loth was for to play,\nOr for to bow so strong was his courage,\nBut ever again went with his chivalry,\nTowards Adastrus a hill of Armenia,\nWhere Pompey besieged him environs,\nSent from Rome to his destruction. Metridate making his lodging place\nUnder that hill when it drew to night\nThe troubled heaven with thunderings began to menace\nThe fiery light the darkened had its sight\nThe cloudy moon eclipsed of her light\nAstonied him by unwonted violence\nThat he stood confused of all providence\nHe was by tempest and unwonted darkness\nAlmost made weary of his woeful life\nYet I find of very kindness\nHipsistraca which that was his wife\nNor for war nor any mortal strife\nLeft him never disgised of visage\nFollowed him arrayed as a page\nYet in his most mortal heaviness\nWhen cloudy fortune began most to menace\nOf his courage the natural quickness\nAppalled not nor removed from his place\nSo high prowess did his heart embrace\nNot despised for any sudden fall\nOf condition he was so martial\nIn token whereof he standing at misfortune\nChanged neither cheer nor countenance\nAn evidence and a full great proof\nOf manly force and heartly assurance\nDefying fortune with all her variance\nWhen that he found to his destruction Of greatest disappointment,\nHe had a bailiff named Castor, I find,\nWhose condition was false and unkind to his lord,\nAnd conspired against him with false treason,\nSignified by his journey to Rome town,\nWhere his lord's young children, tender in age,\nWere sent as thieves would send their hostages.\nOne of his sons he murdered through treason,\nWhose deed was deeply felt in his heart,\nAnother son is mentioned,\nFalse to his father, who, when he discovered,\nInflicted great pain upon him.\nFor all vices, in brief conclusion,\nWorst of all is ingratitude.\nThis same child, whom I recall,\nNamed Pharnax, acted against nature,\nTraitor and unkind to his father,\nDetermined to reconcile with him,\nIn haste, he undertook the cure,\nTo accomplish his purpose in partnership,\nThrough him, his sad knights' loyalty,\nBy cunning and deceit, when he grew strong.\nAgainst nature, it seems to me, he acted,\nTo put his father in such great danger,\nKindness was far shut out,\nWhen the son, with hate, conspired falsely,\nAgainst his father. With a multitude of problems, his father was compelled\nDespite his might into a tour to flee\nHis unkind son has disdained him\nAnd yet, for all his strange adversity\nOf his courage the magnanimous one\nIn his person stood whole, loath to vary\nThough fortune was contrary\n\u00b6Yet my author Bochas bears record\nThat Meridian, if it would have been\nWould have entreated his son to be at accord\nAnd set aside all old contradictions\nBut he, unkind, indurate was parted\nEver forward, malicious of heart\nSo disposed from his tender age\nSo that the king Meridian alas\nWas overcome by unkindness\nThat never before in any manner\nDid stand dismayed but by high prowess\nKept always one face, all passions to repress\nThis virtue forced by martial doctrine\nFor none adversity suffered him to decline\nEnd of his wars and his mortal strives\nOf his debates and discord\nHis concubines, his daughters and his wives\nBy means only of certain poisons\nSloughed them all by drinking of poisons\nFor he not willing the cause to discover\nAfter his death they should live on. A French knight, a soldier with a sharp sword,\nIn cruel fashion sought his death to endow,\nTo fulfill his purpose, he would not bow,\nTo mortal death, he'd not submit, and vow,\nBehold the end of King Meleager,\nPrinces, heed his reckless departure,\nNo longer bound by life, he met his fate,\nAnd by his own consent, his heart did bleed,\nFor those who wish to read his tale,\nBriefly recounted in these few words,\nHis concept, plainly shown to worldly rulers,\nMighty princes, lift your spirits high,\nTowards heaven, dress your hearts with joy and harmony,\nTrue celestial sweetness, counterpoint in memory,\nWorldly changes, fortunes' variance,\nAdversity, the mortal world's outrages,\nImpossible to suppress,\nWhile envy, with its furious rages,\nIn various realms holds great influence,\nBringing slaughter, murder, division, falsehood,\nWhich conscience has brought to a standstill. Through sudden change of worldly circumstances,\nRecall princes who sat high on thrones,\nWhat was the fate of their royal noblesse,\nOr of tyrants, recall the bloody wages,\nSudden slaughter granted their madness,\nMetridate can bear witness to this,\nThrough sudden change of worldly circumstances,\nPrinces remember upon the golden ages,\nWhen Saturn ruled the world in righteousness,\nNext Jupiter for people's advantage,\nThe silver world preserved in purity,\nWhich Mars has now turned to wickedness,\nMade it steeled with sword, dagger, and lance,\nThrough sudden change of worldly circumstances,\nOf Metridate's register the voyages,\nConspired poisons taunted his high prowess,\nOn land and sea tempestuous passages,\nBy constraint he was confined for seven years in wilderness,\nOf his wandering perils thougsycrenesse,\nHis end in mischief knew no avoidance,\nGain worldly change nor fortune's variance,\nIf negligence has brought you in rages,\nTowards God or He reckons in straitness,\nLet reason meddle for you to lay hostages. Compassion shows mercy, parting of all alms,\nTowards heaven to support your feebleness,\nWhen your merits pay the balance,\nOf worldly changes and fortune's variance,\nDeath spares neither high blood nor high lineages,\nHave regard here for any recklessness,\nTransient be here your pilgrimages,\nSet with brigands unexpectedly you to oppress,\nBut of prudence through great wisdom,\nWith providence preserve your power,\nKeep away from worldly change and fortune's variance,\nNext in order appeared Bochas,\nA woeful prince who put himself in peril,\nReigning in Sithia, his story teaches us,\nThe name of whom was Encratides,\nBut to disturb his quiet and his peace,\nOpenly, as I find,\nCame Demetrius, the mighty king,\nOf whom the power and the violence,\nWere very important to Encratides,\nBesieged first and for lack of distinction,\nTook at misfortune his friend not mercyful,\nFor Demetrius was on him so vengeful,\nWhen he was slain within his own bounds,\nMade the caretaker be cast out to the hounds,\nNotwithstanding, he was a worthy king. Born of high blood, such was his adventure. Demetrius, above all earthly things, was hailed by record of scripture. Hated by record, his sepulture was denied. And for the matter, I will no longer tarry.\n\nTo Arthanabus, once king of Parthia, I propose my style to transport. A full old prince, in his living, had two books reported. Which in his age most comforted him. Metridate was the elder brother, and Herodes was the other. Metridate, because of his age, succeeded his father. Who, banished was for tyranny and outrage. Afterward, for mischief and necessity, into Babylon he took flight for fear. The people immediately after his departure made his brother king. Thus came Herodes to royal estate. Pursued his brother in Babylon, laid siege around the wall. They yielded up the town to him. Thus was his brother brought to confusion. Before the castle without longer date, made smote of Metridate's head. In Parthia, after he took possession. Young Herods, proud and volunteer,\nBegan a war against the Romans town,\nWhom they wished not to withstand for long,\nThe consul Crassus came down to their side,\nHe was commanded to make a short process,\nToward Parthian lands his journey to go,\nCrassus did not intend to linger in that realm,\nThe story continues to depict,\nHe took his way toward Jerusalem,\nTo take there a solemn enterprise,\nIn the temple, only of covetousness,\nHe took again the title of righteousness,\nGathered up all their treasure and great riches,\nWith which he gained in diverse regions,\nA great multitude to maintain his power,\nLed with him eleven legions,\nToward Parthian lands he began to hasten,\nBy his letters proudly he diffused the news,\nThe said Herods and with great apparatus,\nPrepared their country for battle,\nThe next morning when Crassus took the field,\nTo him was brought a black coat,\nWhich when his knights wisely beheld,\nThey deemed it a sign of disgrace,\nFor in contrast, Romans do their healing,\nWhen their captain falls or their leader's head. His coat of armor was either white or red. A figure forward to behold,\nThe first Eagle bit in his banner,\nAs soon as men unfurled it,\nHe turned his look and cheer,\nThe back to Crassus.\nA prophecy to Romans, undoubtedly,\nHow fortune was against them that day,\nBy the Euphrates river passing,\nWith unexpected tempests, his standards were cast,\nAmong the press, none stood upright,\nAstonished, they would go no further,\nThese prophecies made them so afraid,\nLike men in heart dismayed and disheartened,\nOf these figures, Crassus was reckless,\nThe prophecies also he despised,\nHe took upon himself to cross Euphrates,\nTo enter Parthian lands only for covetousness,\nHerod sent this to them,\nThat his coming was more for pillage,\nThan for knighthood, manhood or courage,\nDespite this, the power of Parthians came down,\nWith many prefects and many great constables,\nAgainst Crassus and those of Roman town,\nWho remained there on their pillage,\nThey turned back after, to their great damage. The son of Crassus slain in the fray,\nHis father took and all on one day.\nHis headsmite, in whom there was no difference,\nAnd defeated with many legions.\nThe head of Crassus brought to Herod's presence\nIn his royal town,\nWhich commanded gold to be brought down\nTo be melted there as he lay dead,\nAnd to pour it over his head.\nThis thing was done for a mockery,\nA sign only the story relates,\nThat gold or treasure on no party stayed\nThe thirst of covetise it could not quench.\nSuch greediness each man should despise.\nFor avarice of custom in every place,\nThe prize of high prowess did conceal.\nHerod afterwards searched all the wards,\nThrough all the field on Crassus' side,\nTook the penons banners and standards,\nAnd in his temples large, long and wide,\nLet hang\nA sign only and also for a memory,\nHe of Romans had gained the victory.\nWith which he lusted not only to be content,\nWishing his fortune would remain stable.\nIn Syria he had his son sent,\nCalled Pachorus, made him a constable. Of that region, with him in control,\nOf all treasures and possessions he found,\nWherever he rode throughout the land,\nThis parchment speaks of Pachorus,\nWhose father Herodes envied his gains,\nFearful it would turn to his disadvantage,\nLest he claim the throne against him,\nAt his return, taking Parthos as king.\nThen Pachorus was called back home,\nAnd in Surrey, where all he had wrought was in vain,\nBecause Cassius from Rome had come down,\nHe slaughtered all the people in that region,\nWhich belonged to Pachorus, as I find,\nWithout a leader, they were left behind,\nTo resist this Roman Cassius.\nHerodes had sent his son again,\nAs the story continues to tell,\nUnhappily, among the field, he was slain,\nTo trust fortune is a futile thing,\nWhich is customary to be favorable one day,\nBut mercilessly changeable the next,\nOf Pachorus' death when the noise arose,\nAnd the dispersing of his chivalry,\nAnd Herodes remaining in Parthos. Tydings was brought forth as he would die\nOf heartfelt sorrow that filled him with frenzy\nThere was none left of the royal lines\nSave thirty bastards born of concubines\nThus Herod was cast in great sickness\nHis son's death was intolerable to him\nHis worldly joy was gone and his gladness\nFortune contrary, which never can be stable\nAge filled his life not durable\nAnd of one thing most he feared\nBecause he had no heir to succeed\nWhich would not suffer him live in peace\nUntil at last he caught a fancy\nTo chase a bastard called Pharates\nBecause he was famous in chivalry\nGave him the crown and the regality\nWhich soon after brutally concluded\nSlough Herod of Ingratitude\nAfterward, Bochas by the book's process\nFour mighty princes notable in estate\nToward him they cast their gaze and looked\nLike people who were unfortunate\nWith whom fortune had been at debate\nFor by their manner, it seemed well\nFirst Fimbria, a Roman consul,\nSent by the Romans to a great city Called Nicomedes as a messenger to help Flaccus slain by great adversity. Upon entering that country, after Whose death, his property was taken by Auance, the steward of Flaccus' mine. This Phymbras, far above his state and degree, took upon himself, through fortune's false favor, the title of captain and emperor, throughout that country. Books specify the name of Whose presumption as Scilla. Envious of him, she pursued him through many great cities to a castle, where Phymbras was forced to take flight. Phymbras, in great necessity, was compelled, despite all his might, to despair and abandon hope of being saved by any. The story relates that he slew himself. Within the temple of Esculapius, another consul, Albinyus, stood in his time. His hateful pride was abominable to all, loathsome and odious. He acted like a rebellious and furious madman against the Romans more often than once. When he thought Flaccus was slain, he was stoned. In his time, Nectanabus, called Albinyus, was first born in Rome of low degree. To govern Africa, the country\nWhom he took upon himself, by cunning deceit,\nTo be crowned king there, despite Romans,\nA great number of the commons,\nA confused multitude,\nAgreed to assemble, all in assent and one opinion,\nAt utices, a large city,\nHe and his men were besieged roundabout,\nWith wood and fagots, with large quantity,\nEnclosed him wisely, without,\nGathered with him, a great rout,\nLaid on fire that with flames consumed,\nEach one into ashes dead,\nNext, Adrian came, Syntheneos,\nBefore Bocchus with terrifying face,\nAs the story rehearses to us,\nIn his time he was king of Syria,\nCast down low from his royal estate,\nWhich came to Bocchus to complain his fall,\nWhose purpose was, if it would have been,\nTo conquer seven realms with his hand,\nSubject to Rome the city,\nAnd all seven were of Greek land. Who all should understand,\nHe all forgot full well, I dare affirm,\nAt an uncertain hour, beware, lest each man's conquest be brought to a halt,\nFrom her wheel, fortune cast him down,\nThe Pretor Sencius brought him to trouble,\nHe died in poverty, as is mentioned,\nAnd Bochas here makes a digression,\nCompendiously, within a little space,\nTo describe the region of Trace,\nTrace, once a land of great fame,\nAnd containing a vast expanse,\nAnd took its name first from Tyras, the son of Iaphet,\nTrace, which many a day dwelt in that place,\nTowards the north, plentiful in good,\nBeside Dinye, the large, famous flood,\nSouthward, Trace runs the flood Egee,\nMacedonia stands in the west,\nAnd the kingdom called Perpontide,\nStands in Trace towards the east,\nWhere great abundance of blood was shed and spent,\nWhen Sencius, through his high prowess,\nKing Adrian there manfully oppressed,\nEbrus in Trace is the chief rite,\nAs my author makes mention,\nI cast not to tarry in this matter. To make a description, but to proceed in my translation, follow my author who writes a long process of great Pompey and his worthiness. This Pompeius, whose name is well-known, wise and worthy, famous for prowess, took upon himself in his tender youth, after his father, by fortuitous necessity, called Pompey. The story relates that he was distressed by sudden death coming. The story says through thunder and lightning, his host was destroyed by the violence of an unexpected tempest, like the book says. Forty thousand were slain in that pestilence. For fear the remaining men abandoned the field immediately. Until young Pompey took courage upon himself, in his beginning, proudly leading his father's host like a knight. At that time, Rome was on the verge of ruin by their dissensions among themselves. By the forward false divisions between Mary and Scylla, they were briefly reconciled. Until a new son of worthiness began to shine, whose light shone in manly Pompey, the noble, famous knight. This said Pompey, this noble knightly man. At his beginning through his chivalry,\nThe proud captain shed, when he began,\nWhich of Marius led up the party,\nCalled Brutus, who in Lombardy,\nWas brought by Pompey through knightly governance,\nWith all his host, to mischance brought,\nIn his beginning, Pompey also,\nIntended to set Romans in rest and quiet,\nOne that was called Gaius Marius Carbo,\nHe shed knightly, when he met him,\nWho proudly held his feast in Sicily,\nAnd all the countries around him envied,\nPompey made them subject to Rome town,\nAfter all this, Pompeius on the sea,\nWith many a ship stuffed with victuals,\nToward Africa made a great army,\nAnd there in haste after his arrival,\nWith Domitius had a great battle,\nBrought the country through his high renown,\nTo be to Rome under subjection,\nHe pursued the great mighty king,\nCalled Juba, to Marius' favor,\nAnd had also his royal abiding,\nIn Numidia a country notable,\nAgainst Pompey's power was not able,\nFor at a castle as they met in fight,\nHe shed King Juba, full like a manly knight. In this brief time, holding his passage,\nThis man, renowned for common profit,\nWas mentioned for his wisdom and knightly courage,\nBrought all Africa to submission,\nWhich had stood in rebellion against the Romans.\nPompey quickly put an end to their resistance,\nTheir greatest enemy, against Rome's town.\nDuring those days, there was Sertorius,\nFortune's favorite, now up, now down,\nOnce victorious over Pompey,\nBut after a short time, this happened:\nAmong his men, a debate ensued,\nHe was slain in his highest estate.\nAfter the death of this Sertorius,\nPorcenna came to Pompey for terms.\nAs they met, Pompey killed Porcenna in battle.\nThis victory greatly benefited the Romans,\nUnder his governance, he brought Spain to their obedience,\nBy the authority of the Senate,\nThis noble Pompey, to save the city,\nWould not suffer pirates on the sea,\nWherever he came from, they fled.\nWith his ships, he scoured the sea so thoroughly,\nAnd bore himself so manfully with his hand. That despite them, he brought them to the land\nAll these pirates and these false robbers\nI gathered out were from the region--\nCalled Sicily, which resembles Ravana's land\nMade again a conspiracy\nRobbed plundered Romans and people of each country\nNone was bold to pass by the sea\nAfter Pompey had made these obey\nThat pirate none dared to remain\nHe, by the Senate, was sent out to wage war\nToward the Orient, his knights by his side\nAnd wherever he did remain\nMy author writes under heaven's influence\nHis conquest was swift as fire or lightning\nAnd to increase his eternal glory\nPerpetually to gain himself a name\nHis laud and renown to put in memory\nHe built a city in Asia of great fame\nCalled Nicosia, as Bochas says the same\nTwo floods that flowed there, one the Aras\nAnd that other was called Cyprias\nHe built this city only with the intention\nThat Roman knights who were growing old\nAnd such as were spent in the wars\nShould have their lodging as custom. In that city always and never failed,\nBedding clothing and provisions for Pompey,\nAfter riding into Armenia,\nRebelled against Rome where Tigranes was king,\nFought with him there and through his chivalry,\nDisconfirmed him. No one remained,\nWhere Tigranes himself submitted,\nTo Pompey, with every circumstance,\nEver to abide under his obedience,\nThen in all haste, Pompey rode on,\nTo Asia, where he behaved like a manly knight,\nHe gained the kingdom called Albany,\nWhose name is fitting for those who understand,\nWhite as snow has its shining there,\nThere have been hounds marvelous in nature,\nFor tassels, bolts, and lions,\nNo wild beast can withstand him,\nSo Pompey, by many regions,\nRode through Armenia with his champions,\nWhere grow herbs that may never fade,\nAnd paint with whatever color men please,\nConquered realms around in every cost,\nOf Hiberia he gained the region,\nAnd Artaxes the king with all his army,\nDisconfirmed, as is mentioned. With his power, he came down to Surrey, then to fence a kingdom of great fame, which brought all these countries to submission to Cyndonia, the mighty strong city of Iturea. He took possession of Iturea through Arabia, and came down to India. India, once the country of the Jews, was where he passed the mountains of Lebanon. There, before entering the realm, one Gabinus, an mighty constable, ruled. At that time, in Jerusalem, Aristobulus, a notable prince, ruled, and the temple was strong and precious. He laid siege to it for three months, and the space between the gate and its length was taken down by strength. Three thousand Jews were found under the wall, dead at the assault, making resistance. The wall, after being broken down, Pompey entered without reverence. They call that place the sanctum sanctorum. Hircanius was made the highest priest. The great bishop Aristobulus was sent to Rome in magnificent procession. Towards the north, it is written thus. Seven kingdoms with walled cities he subdued,\nRebelled against Rome, he confounded them,\nWith a mighty sword, he subdued the whole country,\nFrom the Caucasus down to the red sea,\nIn his conquest it seemed truly,\nAs the gods had done their will,\nAnd fortune was with them, eager to help,\nThis mighty Pompey, prince of power,\nWhatever he wished to conquer by force,\nIn Spain he gained it when they were rebels,\nThree hundred cities and sixty strong castles,\nHard to remember all his conquests,\nAll the prowess of this knightly man,\nTowards the northern region,\nA thousand castles I find that he won,\nSix hundred more from the time he began,\nEighty-three cities without a doubt,\nWith mighty walls enclosed around,\nPeace his deeds, his conquests marshalled,\nThree consuls chose for his honors,\nRead you shall find how he was equal,\nTo Alexander or Hercules,\nWherever he placed himself in command,\nAll came to a conclusion,\nTo come to common profit from Rome the city,\nHis marshalled deeds to put in memory. One was chosen to carry out his duty\nTo enact his conquest in substance\nAnd his knighthood to singular excellence\nAnd Trifanes, famous for eloquence, was assigned to that labor\nHe took his reward from their common treasure\nPompey of Rome was the chief governor\nCaesar was absent in Gaul, far away\nAt that time, Pompey stood in great favor\nBoth of fortune and Rome the city\nHe made himself somewhat blinded by his prosperity\nIn his climbing, he would not tolerate those like him\nIt was said long ago that love, neither high lordship\nNor pride, has been made in more than one\nNeither of them would have companionship\nEach by his own would keep his party\nIn these two cases, brother fails to support brother\nEach will put out the other\nPompey, returning now, took on himself\nAll the governance of the Romans, as you have heard me say\nBoth of estates, common and noble\nAnd for his part, all that could aid\nIn making laws, statute or decree\nAll engrossed by his authority Folks who were envious of Caesar during his long absence made a law by conspiracy and a statute concluding in sentence, without exception, favor, or reverence. No man should, by the will of the senate, be chosen to any estate or admitted by any prosecutor to have authority of dignity or office in the court of the tribune or senator, to be promoted. This was their advice, even if he were never so manly or so wise. This law was ordained by envious people, only hindering Julius Caesar. When Julius Caesar knew all their false dealings, Gaul sent up to the city all the senators requesting, by writing, to grant him, by their authority, the notable dignity of a triumph. He was also to have the offices and estate called in Rome the second consulate. For him alleging many great victories in various countries accomplished for the city, many notable conquests of memory, wrought by his knighthood for which, in equity, they were requiring him to be girded. But contrary to his intent, they denied him all by one assent. Which was the chief cause and occasion\nThat brought in the first the civil discord and forward division,\nWhen every man through to his party of the old hatred to kindle new envy,\nCausing princes Julius and Pompey\nTo wage war against each other,\nThe triumph denied to Caesar,\nFraud of Pompey caused him to fail,\nOf whose deceit Caesar was aware,\nMade him ready with many strong battles,\nCrossed over the Alps of Italy,\nOpenly declaring his intention,\nTo fight with the Romans and Pompey,\nThus began the wars between these two princes,\nPompey chose for his party in the town,\nTo be their duke and captain supreme,\nAgainst Caesar, as is mentioned,\nAnd thus, alas, the disintegration\nOf the city was signaled by many strange signs,\nWith uncouth tokens when they began to malign,\nAt the beginning of these woeful wars,\nIn the heavens were seen dreadful sights,\nSparkling comets, uncouth stars,\nWith flames of fire, many fearful lights,\nLike lamps burning all the long night,\nCasting of spears darts in the air. The Romans were filled with great dismay from the party of Septemtrion. Towards Rome came full great lighting at noon. The stars appeared like blood, and the sun shone. The moon eclipsed, terrifying in its showing. Mount Etna was fearfully burning from its craters, casting red flames towards Italy, setting them in great dread. But of Carthage, a danger of the sea, there were terrible waves boiling up like blood from the rocks that were in Sicily. A howling was heard from the mad hounds. Vesta, the goddess, stood in Rome. Her temple was all filled with terrors. When the heavenly fires were before her at the principal altar, a perpetual fire was burning day and night. Until terrible Cycilian hateful and terrible wars began among Romans in the contagious fight. Then, immediately, a sign of vengeance was shown before Vesta, the fire parting on twain, a token full certain. The earth quaked suddenly and terribly. Castles were overturned, and with rage, floods hidously and horribly. Neptune caused great destruction,\ndrowning villages and many inhabitants,\nreversing in temples of gold all their vessels,\nthrowing down banners, standards, and pens,\nThese signs were found none earlier,\nThe unprecedented harm could not be denied,\nLions, wolves came down from the forest,\nWith many other savage beasts,\nWild beasts and serpents of ravage,\nCame to the city and some again kind,\nSpoke as do men in books, \"I find,\"\nDiverse people who before these wars,\nHimself assured of their nature,\nEven at midday when Phoebus is most bright,\nThrough the city to take their flight,\nWomen with child the story does not feign,\nBrought forth some who had two heads,\nBefore these wars, those called were Cyviles,\nSenators being in Rome town,\nTo declare by short conclusion,\nAmong their other questions all,\nOf their city what fortune should befall,\nTo whom she gave an answer full obscure,\nThereupon they made them sore puzzle,\nTook them six letters set in plain scripture,\nWhich in no way they might refuse. For false rights they used, like the three letters twice set in number, whoever understands, they shall encompass the town. Three R's first, she set in a row, and three F's in order, close by. Long time after, or they could know, the explanation thereof openly. Until their diviners began to search subtly, to find out like to their intent, by the six letters, what Cybile meant. Of this word, regnum, the first letter is R. So is the capital of Rome the city. Who looks rightly, the third is not far, This word Ruet begins with R, parted, Of which words when they joined be, The sentence concludes in meaning, Of their city, the Ruin us falling. Touching the three F's, who can advise, Of this word ferro, F goes before, And the chief letter of fame's decree, Is F also, the process well born, The same of Flamma, by which the town was lorn, Make a conjunction, causing Rome's end all, Destruction. Fire, sword, and hunger caused by the wars, Desire of climbing forward, ambition. Showing of comets and unusual stars, with prophecies of their departure.\nThe most disastrous of all was willful division among them, by unwarranted violence.\nLetters six completed the sentence.\nThe sword of Caesar worried Pompey.\nThese two lasted a great while, making many Romans and Italians die.\nBy the battles called were Civil.\nWith prophecies remembered of Cybele.\nAs the writing fully well recalls,\nOf the old poet who was Lucan.\nIn Mars' temple on high where he stood,\nAnd Bellona the spiteful goddess,\nThe priests cried and offered up their blood,\nWith lamentation like furious people,\nCaused by tokens fallen and contradictory,\nWhich were shown in that sentry box.\nHow their gods were contrary to Romans,\nMany dead bodies that lay in their graves,\nWere voices heard like woodmen in their rage,\nCry of ghosts in caverns and ka,\nHeard in fields' paths and passages,\nLaborers fled home to their villages,\nSerpents adders scaled silver bright,\nWere over Rome seen flying all the night. Another token appeared, which astonished many proud Romans. Bodies that had died in the field appeared, which in battle had been slain before. From their tombs rising where they lay, in the wars woeful and dispitous, they were slain by Scilla and proud Ma. It was also told by their divine ones how Pompey was like to have a fall. And how the state of Roman emperors, with their triumphs that are imperial, began at Julius' first. And after him, the state shall proceed, by election or linear kin-rede, to withstand the power of Caesar. Which toward Rome took his way right. Pompey was sent with manly and right war, but when he heard tell of Julius' might, he took him to the flight. And all the senators with him fled. Towards Epirus in Greece, a strong city, Pompey went. Pompey was old, famous in chivalry. Caesar was young, hardy to assail. Pompey and he had a great battle. Julius' sword no Roman might withstand. Constrained by force, the field forsook. Towards Egypt they took the way,\nPompey came through Cyprus to Ptolemy,\nAt a great water he arrived at Paphus,\nOn the shore he saw\nA stately place and up he went,\nThe name of which I clearly describe,\nCyprus the country did it call,\nWhose name signifies unfavorable arrival,\nBringing in great unhappy fortune,\nBy which Pompey's trust failed,\nDespair filled him and it could not recover,\nHe left that island and took great care,\nTo take a ship, saying towards Egypt,\nWhere Ptolemy was king,\nTrusting he would find support there,\nFair cheer was shown under duplicity,\nFailed at the point, gave him feigned favor,\nAlthough Pompey by his friendly labor\nCrowned him king in Egypt as I find,\nTo whom again he was false and unkind,\nTo meet Pompey he let a barge be filled,\nBy a pretense of friendship\nHe gave his men there in charge,\nA great reward,\nTwo there were who bore hatred towards him. And in the vessel, with sharp swords they wielded,\nOr he was aware of his head they dealt,\nOne of them was called Achillas,\nAnd his companion named was Fortune,\nHe took up the head of that prince, alas,\nFamous in knighthood, born of gentle line,\nAmong Romans as authors determine,\nBold in his time if men do him right,\nThroughout the world, one of the best knights,\nEarthly princes with all their pompous fame,\nWhich throughout the world yields such great sound,\nOf slaughter and murder they took their name,\nBy false ravine and extortion,\nClimbed up first to dominion,\nBurning of countries, conquest by violence,\nSet them in chairs of worldly excellence,\nIn this battle that was called Civil,\nHold between Pompey and Julius Caesar,\nThree hundred thousand slain within a while,\nThree thousand tell the story thus,\nWithout princes notable and glorious,\nAs kings, priests, consuls, and centurions,\nTrybunus, on the soil, could not spread his beams,\nNor on the ground show out his clear light. Men who were slain lay thick on the ground,\nNo man could see the earth through their bodies.\nWolves' berries, ravens, birds of flight,\nCame in great numbers each day to feed them.\nBeside the river of Nile where they lay,\nGobetties of flesh which fouls did rear,\nFrom dead bodies born up in the air,\nFlew above Iulius' face.\nAmidst the field where he had taken refuge,\nHis face became bloody and unattractive.\nAlthough he had gained that day the Romans' victory,\nThe head of Pompey was brought with his stately ring,\nOffered up to Julius' high presence.\nHe, moved by compassion, discovered\nThe murder of his imperial excellence.\nBursting into tears and in his presence,\nHe thought it great pity that such a prince,\nSo good a knight, should be slain.\nThe corpses remained without burial,\nUntil one Codrus, moved by compassion,\nAfter the battle and defeat,\nBesought him with great affection,\nTo hide the trunk low in the ground,\nSought timber and there he found but little,\nTo perform funeral rites with funeral fires. This prince's misfortune began\nMurdered and slain by Tholome the king\nFrom his power and fortune, a proof is made\nWhat trust is in any worldly thing\nAfter his death, he lacked burial\nThis proud pomp, so famous in his hand\nDevoured by fish as he lay on quicksand\nWhat shall men set by power or nobility\nOf sliding gods or any worldly glory\nWhich to restrain may be no sureness\nFortune and the world are transitory\nThough Mars gives a man victory today\nParcas tomorrow may unwarily kill him\nI record the case of Caesar and Pompey\nSince all stand under danger from fortune\nTo that place where joy always goes\nThe blind lady has no interest there\n\nThis tragedy of Duke Pompey\nDeclares in gross the chief occasion\nWhy he and Caesar first went to war\nEach against the other through vain ambition\nTo have lordship and dominion\nOver the Romans by favor, fraud, or might\nPossession takes no force from wrong or right\nTo trouble this party, pride is loath to obey Extort great power leads to great destruction. Wise policy is all out of the way. Prudent counsel age with discretion. They lost their liberty of free election. He who was strongest with him held every one. Possession takes no force from wrong or right. Such division made many men to die. It brought the city to disolation. With two princes, fortune lists to play. Till from her wheel she cast them both down. Subtle deceit, fraud, and collusion. By ambitious climbing, they blended their both light. Possession takes no force from wrong or right. Noble princes, remember what I say. Ponder this story within your reason. Of false surmounting, avarice bears the key. Record of Caesar Pompey of Rome town. Who's willful wars hateful discordion. Youeth clear warning to you and every one. No claim is worth without title of right. After the woeful complaint, lamentable of Pompey's death, pitiful to hear. Wars remembered with treasons importable. Compassed frauds faced with fair cheer. Conspired murder rehearsed the manner. King Tholomey, fraudulent in courage,\nConspired the death of Pompey, grown old,\nI hold it vain to write a new tragedy,\nTo repeat what once was said, it would be idle for that party,\nBut how Cesar left Thessaly,\nCame to Alisaundre to lodge him there,\nI will remember with your grace's support,\nHe lodged in the royal palace,\nWhere he was busy with diligent labor,\nThrough that region in royal temples,\nTo plunder God's treasures and have all their wealth,\nMocked foolishly, found no favor,\nAchillas, who cast Pompey aside,\nChallenged Cesar proudly to battle,\nHis purpose was to attack Cesar,\nAs was his nature, to falsely murder men,\nOr provoke war,\nBy some deceit to find occasion,\nTo betray Julius,\nAnd to accomplish his purpose with treachery,\nHe had twenty thousand in his company,\nHis story ended in the sixth book,\nBochas, weary from the great toil,\nOppressed in his book. Fully intending to take his rest, Fullyn came to a slumbering length on his chest. But even as he began to doze, a great press and woke him up. First among that fellowship came the son and heir of Antonye, with blood sprayed all over his clothes. He was called Antonye, plunged in great despair, because Octavian bore hatred towards him. Whose sword he fled, quaking in his fear, to an old temple for refuge, trusting from death the place would save him. As the priests did their best to cure, they offered a calf immediately or took heed. The same calf, a thing against nature, brought forth a lamb at the same time I read. An ugly token which put them in full great fear, a contrary sign. It showed unto them of their subjugation. With other forward and contrary signs, the same time were shown ever among the brasen doors of the inner sanctuary. With iron bars shut that were most strong, broad of entail round and wonderfully long, it could not be moved with thirty men's might. Opened by them selves twice on a night. There were seen also chariots in the air. Men with armies, clear as day,\nBearing bright swords and armor so fair,\nAs bright as Phoebus when they appeared,\nAnd as the story tells us,\nWith shields and apparatus,\nThey besieged the city Jerlm_,\nA sign of destruction for the Jews,\nPriests went to the temple at night,\nTo perform oblations,\nWithin the temple, a dreadful sound was heard,\nOf which no obstacle could prevent,\nBut the obstinate one persisted in his intent,\nOn the day of the feast in the tabernacle,\nA voice cried out from the east,\nA voice from the south, north, and west,\nA voice from the four winds that blew so broad and wide. Voice cries out against Jerusalem on every side,\nA voice goes up to the temple among the people,\nA voice against husbands, against their wives,\nWoe to Jerusalem with a triple woe,\nOf hunger and scarcity of their lives,\nWhich have Italy like a clear sun,\nWith poetry plainly to describe,\nMost sovereignly enlightened by your life,\nI have desired, as is well known,\nFrom a rightful heart by humble attendance,\nTo do you worship from my tender youth,\nAnd so shall I be forever void of all variance,\nDuring my life for truly in substance,\nYou have been lantern and light and direction,\nAy, to support my occupation,\nAs in writing books to compile,\nChief example to my great advantage,\nTo reform the roughness of my style,\nWith golden colors of your fresh language,\nBut now, for dulled by the impotence of age,\nMarked with many a sign of decrepitude,\nMy labor up of writing I resign,\nI cast me not forth to proceed,\nStand at a stand for dryness for weariness,\nQuod Francois Petrarch, let not thus your reward,\nGive men no cause to report or express. In your last age you have found a mistress\nWhich has the bird in truth and that is rust\nAnd holds your rein and she is called sloth\nAn evident token of forward slothfulness\nRise up for shame, for I can well perceive\nPeople who can grow and feel no sickness\nTheir chamberlain is called Idleness\nWhich lies at the eye and at the morrow\nDismiss her from you and let her go with sorrow\nTo all virtue forward and contrary\nIs Idleness here in this present life\nWhich has drawn away from your library\nWill not suffer being contemplative\nFor her condition is to hold strife\nWith every virtuous occupation\nWhich men should avoid for wisdom and reason\nIn this matter what should I prolong\nYour slumber leaves and lift up your eyes\nThe book I made of a solitary life\nRemember it, which in secrecy\nTeaches the way of virtuous busyness\nBy and by, whoever wishes, read every line\nOf contemplation moral and divine\nAs I said before, lift up your gaze\nForsake your bed, rise up at once for shame. Oldest thou rest now upon thy seventh book,\nAnd leave thy eighth, in truth thou art to blame.\nProceed forth and get thyself a name,\nAnd with one thing do thyself a comfort,\nAs thou deservest, men after shall report.\nMake a comparison between darkness and light,\nBetween idleness and occupation,\nBetween fair days and the cloudy night,\nBetween cowardice and high renown,\nBetween virtuous speech and false detraction,\nAnd to conclude all vices to repress,\nContrary to sloth is virtuous busyness.\nVirtuous busyness, O Bochas, take good heed,\nRenews all things of old antiquity,\nMakes men to live after they be dead,\nRemembers the nobility of many great cities,\nAnd were writers all were gone parde,\nWhy therefore Bochas, since thou art near the land,\nSuffer not thy ship to founder on the shoal,\nThis is the ship of thy travail,\nWhich hath passed the sea of books seven,\nCast not anchor till thou hast good revenue,\nNor any winds of the cloudy heaven,\nNor any false angels of demons that will deceive. Deprive your labor late to arrive your ship\nBast on your way late grace cross your sail\nFall on no sound of willful negligence\nLate good will be chief of your counsel\nTo guide your brother set enter diligence\nIf victuals fail and wine to your disposal\nYet at the last think for your succor\nSome royal prince shall reward your labor\nThink by writing authors did their pain\nTo give princes their commendations\nTo Romulus and Remus called founders twain\nOf Rome town and of two Scipions\nThey wrote the knighthood prudence of two Catons\nOf Julius, Pompey, Hannibal also\nBy example of whom look that you do so\nOf prophets they wrote the prophecies\nAnd the nobles of old Moses\nOf poets the laureate poesies\nThe force of Samson the strength of Hercules\nThis same tyrant reigning in his estate\nTo all the city was passing odious\nBest and most worthy he slew of the Senate\nAnd unto all that were virtuous\nMortal enemy and most malicious\nAnd for the slaughter of senators in the town The triumph as made is mentioned\nIt was made among Jews with great outrage\nWhereas he had greatest suspicion\nTo slay all those who were of the lineage\nOf David's kin, of King Solomon\nLest he be put out of dominion\nAmong Jews, this was his meaning\nSlay all those born to be king\nAmidst the palaces as rightfully\nPunish a tyrant and repay him his debt\nThis dominion was slain on a night\nHis carriage after unburied, as I read\nCommodus succeeded him\nWhich was all you by fleshly appetite\nTo leave all virtue and follow his delight\nTheater plays of custom he used\nAs was the custom there and the usage\nHis life in vices he falsely abused\nIn lecherous lusts, he spent all his young age\nTo the Romans, he caused great damage\nFor of the senate that were most virtuous\nWere falsely slain by this Commodus\nIn his time, by stroke of three hundred\nAnd fiery lightning that came down from heaven\nThe common library was of the city burned\nWith royal books of all the seven arts. Books of poetry more than I can number\nCommodus was briefly terminated\nWas slain and strangely by his concubine\nHelmus Perennis came next on the throne\nOrdered after the emperor of that town\nOld and unwelcome\nAfter whom\nBy no title of succession\nBut an intruder named Julian\nThe state usurping to reign there began\nBut of the noble lineage African\nBorn in Tripolis, a mighty great city\nOne Seuerus, a knightly man\nGadryd of Romans, a wonderful great army\nBoth made strong, Julian met and he\nAt the point of Milan, a city of Italy\nAnd there Julian was slain in battle\nSeuerus entered the empire\nAnd took upon himself the dominion\nUpon Christian of malice set in motion\nBegan again against them a persecution\nOf tyranny and false ambition\nBut one of Egypt called Poseidonius\nAgainst Seuerus, he began to work thus\nGadryd, the army of Seuerus, for this task\nIn purpose fully and there he did his pain\nFirst with him to have a great battle\nNext of the empire, the crown for taking\nRight sad and wise in what they had to do And there were the first Christians of Meya, a famous great city,\nEmperors recognized none before, as Poncius the martyr recounted.\nThey were baptized and afterward in deed\nSlain in battle, for they would not flee\nBefore their death, both of them gave consent,\nTheir imperial treasure, I find, they gave it all\nTo the Bishop Sixtus, who took possession\nVirtuously assigned it to Lawrence\nFor making distribution\nTo poor people in their indigence\nFor this deed, by cruel violence\nThe tyrant Decius took up a fight\nCaused holy Lawrence to lose his life by burning\nThis same Decius, cursed and cruel,\nCaused the slaughter of these two Philippes\nAnd because he was subtle, false, and fell,\nBy deceit and falsehood he did his best to attain the empire\nThe seven tyrants, by persecution, were first provoked against Christian people\nMy author writes, in the time of this Decius,\nThe holy hermit, an example of discernment,\nCalled the Old Man Anthony. Lived in a desert far out in wilderness,\nAs a hermit, despising all riches,\nLived by fruit and roots as men tell,\nAnd of perfection, drank water from the well,\nAgainst Decius for his cruelty,\nChristianity which gave such harsh sentence,\nThrough Rome and Italy, my author bears witness,\nIn every city, there was great pestilence,\nThat by sudden deadly violence,\nThe hearts of men, depending in a trance,\nCould save their lives no chance,\nOf this matter, write no more I can,\nTo this emperor, I will report again,\nSpeak of Gallus and Volucian,\nWhose labor was in vain,\nTheir time short as some books say,\nBut Martin writes and an old chronicler,\nIn Empyre they reigned but two years,\nBut both were slain by the procuring,\nAnd by the purchasing of one Emelyne,\nA Roman knight who, by sly working,\nBegan to occupy the pyre,\nBy tyranny, the lordship there he won,\nWhose lordship, for happiness and lack of grace,\nLasted no longer than two months' space,\nThis little chapter, as before is seen. Rehercyd told of emperors almost forty,\nAnd of all but two were good, I recall,\nI've recounted this, and now will proceed,\nWith Valerian, a Valerian I'll recite,\nHis son, named Galius, was his name,\nAn enemy to all Christians, it's recorded,\nWhose persecution and cruel hate,\nWas abated by one Sapor, the king of Perse,\nSapor, this mighty king, in Asia began,\nWith frequent campaigns, he came down,\nBy Tigris, riding knightly,\nTowards the land of the Conans,\nAnd all of Suria he proudly assailed,\nCaptadocia he won by battle,\nValerian came to meet him in Mesopotamia,\nWith many legions, the war was strong,\nBut this knightly Valerian, this hardy Sapor,\nWith his champions, won the field and all the legions,\nBefore recounted, and through Perse he led,\nValerian, bound with chains around, was brought,\nSapor, against his face, this Valerian. Like a prisoner bound to serve,\nBy obedience that found no lack,\nTo kneel on four and to profess his back,\nTo Sapor when he was lifted to ride,\nThus to mount for all his great pride,\nThis was Valerian's office.\nBy servitude, he ruled many years,\nWherefore he was called the Ascender,\nThis was his office to bow down,\nWhen King Sapor should mount his horse,\nThis is the guardian and favor of fortune,\nHer old manner to princes and kings,\nHer double custom used in common,\nBy sudden change of all worldly things,\nAfter triumphs and their lofty risings,\nWhat follows after this, I can tell,\nI take record of Valerian,\nThis lady Fortune, the blind goddess,\nTo Valerian she showed herself unstable,\nTaught him a lesson of the doubleness,\nTo King Sapor she was favorable,\nYet he was too cruel and vengeful,\nWith his feet he deceived all favor,\nTo foil the back of an emperor.\nIt has been sung and loudly cried,\nRecorded of Cyrus and many others. Kings of Perce of custom have been proud,\nAfter punished and chastised, also princes of mercy should take heed,\nAfter victory in their notable estate,\nTo their prisoners, to be merciful.\nIt is far from your mind,\nThe knightly deed of worthy Publius,\nOf Rome, a captive ordered as I find,\nTo fight against Aristomachus,\nKing of Asia, fortune decreed it thus:\nWhen the Romans did abandon the field,\nThis Publius among his friends was taken,\nThis noble prince, standing in dreadful fear,\nHis life and worship hanging between two,\nIn his hand holding a sturdy mass,\nHe struck out one of his eyes twain,\nOf him that led him, that other for the pain,\nThat he felt and the great torment,\nTook a dagger, Publius to the heart,\nWhich loved more his worship than his life,\nChose rather to die than live in servitude,\nThis thought was in his native nature,\nAnd considering himself in age,\nTo save his honor it was more advantageous,\nSo to be slain, his worship to preserve,\nThan like a beast in prison to endure. Fortune, as Valerius mentions in his chapter, was not favored towards one in virtue, who should not long have sacrifices and rites paid\nTo idols of forward willfulness, called chief goddess of Egypt,\nFavorable thou were in thy desire,\nTo suffer Jews their Sabbath to observe,\nAnd Caldeans to worship the fire,\nAnd people of Crete Saturn to serve,\nAnd Christians falsely to stir up\nWhose law thou didst not respect,\nThou diedst in prison, a wretch like a miscreant,\nNext in order to Bochas, came down\nSon of Velerian, one called Gallien,\nBut for the great and horrible shedding\nOf Christian blood that men might see,\nGod would have it shown openly to Romans\nBy the vengeance of many a country's sudden disobedience\nThe Alamanni from Germany passed\nTo Ravenna, a city of Italy,\nGoths also, proud in countenance and character,\nAgainst Greeks had many great battles,\nAnd they of Hungary, armed in plate and mail,\nWith them of Denmark, fierce and cruel. To whose damage in this mene, among Romans, it is befallen: woeful were the wars called the Civil Wars. Firstly, when they met, was slain Gemius,\nWho first took on him in books, as I have read,\nOf high courage, wore purple wedge,\nOne Postumius, a mighty strong Roman,\nKept Gaul under subjectation,\nTo their avail after unwarily slain,\nAmong his knights, for all his high renown,\nBy a sudden uncouth dissension.\nNext, the victor had the governance\nOf all Gaul, and was first slain in France.\nBut Gallien, son and heir to Valerian,\nHis dominion of purpose he had learned\nIn the republic when he began,\nLike a contrary and a froward man,\nWex lecherous and froward of living,\nAt mischief slain, this was his ending.\nNext, Gallien came one Quintilius,\nA man remembered for great attainment,\nBrother by birth to great Glaucius,\nWise and discreet in all his governance,\nWho might of fortune escape the chance\nTo write his end shortly in a clause,\nOf women murdered, I cannot say the cause. Aurelian, born in Denmark, went against his enemies\nAgain he initiated a great war, beginning with a victory in many strong battles\nWhose noble conquest greatly hindered common profit for all his works\nIt was to the benefit of Rome the city\nHe recovered all the Septemtrion\nAnd westward had many great victories\nAmong other things, I find that he was one\nBut there was something that eclipsed his glory\nWhich drew away the light of his knighthood\nFor he was an enemy to Christ and his law\nBochas writes no more about him\nBut in his book, go forth as he began\nRemembering Tacyte, who was successful for Aurelian\nAnd after him succeeded Florian\nOf whom I find no notable remembrance\nProbus reigned for seven years and four months\nBy his high reputation, Saturninus took upon himself\nHolly empire to rule and guide\nWithout resistance\nHe took upon himself willfully\nHoly empire. \"Beside the city called Agrypine,\nThis said Probus met many proud Romans,\nA battle had not wished to decline,\nMet there Ptolemy, a mighty strong captain,\nWith Bonosus, and both they were slain,\nAnd all their men of great force and might,\nSlain in the field, the remnants put to flight.\nAfter this battle and this defeat,\nProbus was lodged in Smyrna, a great city,\nAnd there unexpectedly of sudden adventure,\nSlain in a tower that was called Feret,\nBut a small cease lasted his prosperity,\nWhich is fortune late in her trust,\nAll worldly things changing as she pleases,\nMy author here no longer wishes to linger,\nOf these emperors the falls to write,\nBut in all haste he turns his style,\nTo Zenobia, his story to end,\nBut Chancer did him so well acquit,\nIn his tragedies her pitiful fall to enter,\nI will pass over, rehearsing but the great,\nIn his book of Canterbury tales,\nThis sovereign poet of Brutus Albion,\nThrough pilgrimages told by hills and by dale,\nOf Zenobia is made mention.\" Of her nobility and her high renown,\nIn a tragedy, I shall concisely recount,\nHer martial prowess and her pitiful downfall.\nMy author first asserts that she\nDescended to speak of her lineage,\nBorn of the stock of worthy Tholome,\nKing of [illegible].\nBut because of this heinous deed,\nAnd for the murder of King Odovacar,\nShe died at the hands of vengeance and passed into fate,\nBy procession after Zenobia the queen\nTook her two sons and proudly led them before her chariot,\nSo that men might see them as princes to succeed,\nClad them in purple robes,\nTo defend this formidable creature,\nHardy as a lion, she donned her armor,\nFor all her lords and knights she had sent,\nDefiantly, the Romans hastened and advanced,\nAll the parties of the Orient\nGathered to occupy and her host advanced,\nOf the Emperor she stood in no fear,\nCalled Aurelian met him in battle,\nWith her army proudly she assailed,\nOn the other side that day great blood was shed,\nThe stroke of fortune withstood no creature. The queen Zenobia was led away and fought as long as she could endure, her armor adorned with rich stones. With whom the emperor Constantine had besieged Rome town. He demanded the triumph, saying it was fitting and, sitting, this emperor, this proud one, asked to request the triumph. It was such a great thing to take Zenobia, for I suppose there was never a queen so boldly seen before. This bold princess, despite her cruelty, whose renown was known throughout the world, was brought to the city with stocks of gold from her high estate, plunged low. Fortune, turning against her, had caused her to fall pitifully. She, who surpassed all women in prowess, was given the triumph to Aurelian. For the conquest he had achieved over this queen, he was called Zenobia Called Diocletian. Born in Dalmatia, his story is told who dares listen. From his country, he first fled from Galerus. Because he was only a gardener, no other mention is made of his lineage. Of his birth the region was forsaken,\nHe abandoned his craft of deceit and corruption,\nGave himself to armies and was elected emperor in Rome,\nFirst, he sent a great power into Gaul,\nMaximian he made his vicar,\nHis vicar there had many great battles,\nAgainst such people who rebelliously and contrary to submission\nTried to resist his lordship within that region,\nUntil Carausius, by commission,\nAnd a bold knight under Maximian,\nThey took him on like a man,\nBut by process, the story relates,\nHis lordship there caused great damage,\nTo common profit, he took it for himself,\nThe country was robbed by full great outrage,\nAnd to himself he took all the plunder,\nAnd of presumption wore the color,\nOf rich purple, like an emperor,\nThis Carausius of the Breton twins,\nProudly usurped to be their governor,\nLike a rebellious king, Rome made his pain,\nAnd besieged him with marital labor,\nWith many strange foreign soldiers,\nHaving no title nor commission,\nHe continued long in his rebellion,\nAstonished was Diocletian by it. Seyng this much dreadful and perilous, ordered in haste, Maximian was surnamed and called Herculius, made him emperor, called Augustus. He had before no governance but Gaul, which now is called France. In this while, this Diocletian made two governors, Constantius and one Maximian surnamed Galerius. In this while, to wed did his pain, Daughter of Maximian named Herculia. Namely, Theodora my author writes thus:\n\nBy Theodora, this Constantius\nHad six children in true marriage.\nBrother to Constantine, the chronicle tells thus:\nWhich afterward, when he came to age,\nFor his manhood and martial courage,\nWas chosen and made lord and governor\nOf all the world, crowned emperor.\nCaramsinus, who had been rebellious for seven years,\nBreteny against the Romans, a great extortioner,\nA knight Alletus showed him contempt,\nMurdered him and afterward held his pain,\nForcefully only and extorted tyranny,\nFully three years his place to occupy,\nUntil Asclepius was sent from Rome down. Slough Alletus despite his might\nBrought all Britain to submission\nTo the Romans, as it should be right\nAnd in this way, a manly knight,\nFor Italians began to disobey,\nConstancius proudly waged war,\nHe first with them engaged in a strong battle,\nHis men slain and put to flight,\nTrusting in fortune, he attacked them again,\nSixty thousand were slain in that battle,\nThe field was his through fortune's might,\nAs she who could disguise herself for a while,\nAnd afterwards deceived him falsely,\nA treacherous enemy he was to Christ's law,\nMany a martyr died for his sake,\nWeak and old, he withdrew from occupation,\nTo take his rest,\nHis attorney Maximian he appointed,\nIn his last age it is recorded thus,\nHe stood in great fear of Constancius,\nThe fear of him sat so near his heart,\nAnd therefore he took such a fancy,\nImagining he could not start\nBy Constancius' fraud but that he would die,\nAlmost driven to the brink of madness,\nOf this fear the book makes mention,\nHe took his own life by drinking poison. As I previously mentioned, Maximian called Herculius emperor. He continually intended to pursue martyrs in his efforts. However, no authors provide information about Herculius' birth. Maximian could not read where he was born or of what lineage he was. The text provides no more information about Maximian, specifically regarding his usurpation. It is known that he was overthrown by Diocletian. Later, Maximian repented and was busy attempting to regain the imperial state. He was hindered by Galerius. Galerius put Maxence, his son, in possession of the empire. Galerius grew envious and began to plot against him, but it availed him nothing when Maxence's purpose could not be thwarted. According to Bochas, Maxence's daughter Fausta knew his plans and thwarted his purpose, causing him to flee in fear. Maximian was killed suddenly by Constantius in Marcule the city. Next to Foreas, a man named Galerius,\nDisposed to riot and outrage,\nIll-tempered, forward, and vicious,\nThere is no story you speak of his lineage,\nYet he was raised high upon a stage,\nRose up to a lofty estate,\nYet in his youth he was not fortunate,\nHe was sent out by Diocletian,\nAnd made emperor by his authority,\nAgainst Narseus, the proud knightly man,\nReigning in Perce and lord of that land,\nWhich waged war with Rome the city,\nFor which Galerius took upon himself this enterprise,\nWith mighty hand his pride to chastise,\nGalerius entered Perce's land,\nKing Narseus met him unexpectedly,\nFought a strong battle hand to hand,\nHis fortune such he could not endure,\nOn Galerius' fill the defeated,\nClad in purple as is mentioned,\nOf Diocletian, this prize was received,\nAt their meeting, immediately or they were aware,\nDiocletian made him to abide,\nTo his confusion sitting in his chariot,\nTo walk on foot by the chariot's side,\nWith many a rebuke, his pride was humbled,\nGalerius, for the great shame. Gan seek a man again to get his name,\nCame to assemble his old soldiers,\nMade his ordinance by diligent working,\nChased out the best productive warriors,\nWith a great host he came riding,\nAnd often there fought with the king,\nThat the Persians, despite all their might,\nWere put to flight that day by Galerius,\nThe field was their gate, their riches seized,\nRobbed their tents, took their great plunder,\nIn this resort received in submission,\nIn great nobility because of this journey,\nThus can fortune change her visage,\nOf Diocletian, who stood in disdain,\nWith new triumph resorted is again,\nThis cloudy queen stands ever in no certainty,\nWhoever's double wheel questions ever in doubt,\nOf whose favor no man has been certain,\nThough one has grace another is put out,\nLate every man as it comes about,\nTakes his turn and never in her secure,\nFaithful in armies is but adventure,\nThus Galerius after his battle,\nBecame glorious to the Persians,\nGoverned Africa and lordship of Italy,\nThroughout the Orient he was victorious. Tyll he grew too old and tedious,\nHis last days marred as men say,\nBy hate for Christian faith,\nHe sought help in these false matters.\nIt is remembered to his confusion,\nIn his empire he set two Vikings,\nGave them power in every region,\nTo oppress the law of Christ and bring down,\nTo punish martyrs and put them to death,\nAnd during this time, many one he slew.\nBy this cruel Galerius,\nWho had all the government,\nOf cursed heart and despising courage,\nBy his usurped Imperial power,\nGave authority to do vengeance,\nTo two, Severus and Maxence,\nAgainst all Christians by mortal violence,\nFor a certain time both in accord,\nThe empire chose Maxence,\nUntil Severus and he fell out,\nAnd after, by vengeful pestilence,\nIn a city of noble prominence,\nCalled Reims, Severus was slain,\nOf which Galerius took no pleasure.\nIn haste, this Galerius,\nTo support and stand in his defense,\nChased out of Denmark a knight named Leiningen. To be emperor through knightly excellence,\nTo endure and fight against Maxence,\nBut Maxence, emperor of Roman knights all,\nWas chosen emperor and set up in his throne,\nWith which election Galerius grew mad,\nFilling a manner forward with frenzy,\nHis entrails burned, his corrupt blood boiled,\nAnd in every member began to rot and putrefy,\nUntil all the air around him was filled with envy,\nA joy for him to shed blood,\nHe sent out letters to various regions,\nLike a ravenous and mad wolf,\nTo slay martyrs by various passions,\nLike his deserved rewards,\nHorrible death confounded them first,\nWith infernal furies lying now in hell bound,\nAfter Galerius' cruel violence,\nHe sought Christian blood, as Bochas has told,\nWith pitiful face, Emperor Maxence\nCame before Bochas, not yet old,\nFamous in armies, sturdy, fresh, and bold,\nAlthough he entered not as an heir,\nHe took upon himself to reign as governor,\nTo Christ.\n\nAfter a short time, he lost control,\nBy unfortunate means, suddenly slain. This false Lucynius, who erroneously urged\nChristian men to assault Constantine,\nBegan a war anew, but failed in truth,\nFor he was twice defeated in battle:\nFirst by Constantine in Hungary,\nNext by Eualeyes in Greece.\nThrough his renown, Constantine drove\nGreece and every great country\nAlas,\nConstantine, both on land and sea,\nBut when he saw it would be no other,\nHe could not escape in any place,\nBut placed himself in Constantinople's grace.\nHowever, for Constantine's high rebellion,\nConstantinople, in haste, passed judgment: he was to die,\nLest division be made in the city\nBy Lucinus.\nMeanwhile, Bochas took charge,\nAnd before him came, with a pitiful countenance,\nTwo brothers, Constantine and Crispus,\nOf whom I spoke before,\nSons of Constantine and Crispus,\nBorn of the same mother,\nThey came before Bochas with his book and said:\n\"With us comes Lucinus, son of Lucinus,\nWho was before slain in Rome for his rebellion.\nConstantine, to govern his wars,\n\" - Constantine, whom I previously mentioned,\nThese two brothers, sons of Constantine and Crispus,\nBorn of the same mother,\nCame before Bochas with his book and said:\n\"With us comes Lucinus, son of Lucinus,\nWho was before slain in Rome for his rebellion.\nConstantine, to govern his wars,\n\" Made them vicars the same three\nEach one right wise and could well discern\nWhat might aid most to their city\nTo increase the profit of the commune\nTheir names were Constantine and Crispus\nForeremembered with them Lucinianus\nWhile these three vicars under the emperor\nGoverned Rome as knights most famous\nIn Alisaundre rose up a great error\nBy a false priest called Arian\nTo our belief a thing contrary\nAnd for he acted against our faith so wickedly\nBy a decree was put out of the church\nBy assent at Bethlehem notable\nIn Nicaea, a famous great city\nThis error was spread full damningly\nThree hundred bishops were present there\nAnd eighteen the Chronicle who list see\nAnd all these of one sentence like\nPurchased Arian a false heretic\nThis same time books specify\nHow Constantine of hasty cruelty\nThe said vicars nearly allied\nFeigned a cause to slay them all three\nNo cause rehearsed nor told of equity\nSave only this in which he began to proceed\nTo make his cousin Dalmacius succeed. But his favor was not fortunate towards Dalmacius, nor gracious in sentence among those knights who filled a sudden debate. Constantine being present, Dalmacius, without reverence, spoke with few sharp words to the death. Then came Constantine and Constancius, young brothers, as my author writes to Constantine in the time of Arianus. Each of them labored greatly to reign as emperor, until at last each began to contend with each other. This said Constantine entered Perse land. Nine times he fought against Sapor, the same king whom you shall understand had fought with the Romans before. But finally, Constantine bore Sapor down so much that he could not endure. For upon him filled disconfiture. His fortune changed suddenly right then. When he left being virtuous, he was killed in Spain like a knight. In Castilian tongue he was called Maxentius. Then was none left but Constancius, the Roman knight, who was destitute along with everyone else. Chase them an Emperor Vetramon. This Vetramon was very old and could not read letters or excel in knighthood. He had no great courage and was unable to study scripture. He did not wish to endure as an emperor like Constancius, whom I spoke of recently. Constancius and this Vetramon engaged in debate. Vetramon has abandoned his estate. He no longer wishes to wage war against Constancius. But Mynaur, my author, writes as follows:\n\nAs I previously wrote, Magnencius gained Constancius's land with sword, spear, and shield. He proudly assumed control of the field, causing great harm and distress to the town. Many Romans died that day. Near a city called Leon, Magnencius, who was the captain and leader, abandoned the field against Constancius.\n\nLo, how fortune can bring about changes!\n\nMagnencius, filled with sorrow and shame over this matter, I will say no more. Instead, following my own strange opinion, I turn away from Constancius. To his father, a digression. Bocha makes short mention of Constable, who was so notable in all his works. This mighty prince was born in Britain. His holy mother was named Helen. He, in his days, was most knightly and enterprising. Of marital acts, he knew all the matter. Chosen emperor for his high nobleness, he filled up Leopold with the expression of his sorrow. His sore grief was so great that no medicine could avail him. With Innocents of children that were pure, they made them gladly return. They had returned gladly to their country. Royal compassion did dwell in his heart. He chose to be sick rather than to shed blood. His breast was enlightened by grace, which from heaven spread upon him. He would not suffer Innocents to bleed. Preserving pity and mercy more than right, he was visited on the next night. Peter and Paul appeared to him as heavenly messengers. Bad Constantine, be of good cheer,\nHe who sits above the nine spheres,\nThe Lord of lords, the Lord of longest years,\nWill that thou keep it in mind,\nIn mount Sarapty thou shalt find thy leech,\nGod, in His grace, will visit thee,\nTo shed blood because thou sparest,\nHe has sent thy labor to bring\nNews of health and thy welfare,\nPope Sylvester to thee shall declare,\nThy sickness how thou shalt be cured,\nTo mount Serap,\nSuffer Sylvester to,\nQuickly sought and found to make an end,\nReceived after due reverence,\nDid his devout duty with enterprising diligence,\nLike as the life of Sylvester has devised,\nBy grace made whole when he was baptized,\nHis flesh his sins made suddenly white,\nBy these washings in that purging,\nOf holy baptism, well of most delight,\nWhere the Holy Ghost did enlighten him,\nEnlightening him further by teaching of doctrine,\nOf Sylvester, like my author says,\nOf all articles that long belong to our faith,\nThe font was made of porphyry stone. Which was decreed after the cost of Constantine,\nWith a round sum that had almost been spent,\nOf gold and pearls and stones that were fine,\nPlaced upon a pillar, straight as a line,\nUpon a golden lamp a bright light,\nFull of fine wax,\nThat blasphemed the name of Jesus,\nBy decree should have faced a clear issue,\nThe third day in every many a sight,\nBy a decree confirmed and made strong,\nTo every Christian who did unright,\nBy oppression to commit collateral wrong,\nIt should not be delayed long,\nWho were convicted or guilty shall not choose,\nBy law ordained half his goods to give,\nThe fourth day among Romans all,\nThis privilege pronounced in the town,\nYou to the pope sitting in pet,\nAs sovereign head in every region,\nTo have the rule and jurisdiction,\nOf priests alone in all,\nOf temporal lords like a hat,\nThe church he granted great power,\nThe fifth day and especially liberal,\nIf a felon in any manner way,\nTo find shelter there did flee,\nWithin the bounds of danger to go,\nTo be assured and have thereof free,\nFrom execution of any tempus. His crown took and kneeling thus he said,\nWith weeping and for sobbing as he might abate,\nO blessed Jesus, o Lord most merciful,\nLate my terrors to the acceptable,\nReceive my prayer, my request refuse not,\nAs man most sinful, I may not excuse myself,\nI am,\nOf thy martyrs, I had the holy blood spared,\nSpared no saints in my cruel error,\nTo pursue most furious and mad,\nNow blessed Jesus, most gracious and good,\nPardoned and considered my unforgivable offense,\nI am not worthy to come in thy presence,\nDo,\nUpon this ground unworthy for to dwell,\nTo open my eyes or to lift up my face,\nBut of thy mercy, so thou not me repel,\nAs man most sinful, I come unto the well,\nThy well of grace, mercy and pity,\nFor to,\nT\nThis Mercurius, as books determine,\nIn Cesarea, a mighty strong city,\nWithin the country called Palestine,\nBuried before roses were raised at this,\nOut of his grave a strange thing to see,\nAn horse brought to him arrayed in his armor,\nWhich hanging before beside his sepulcher,\nThe same armor was not seen that night. In the morning at his grave, before midday hour,\nWhen Phoebus shone full bright,\nMercury gave him his fatal wound,\nBoth at once, and this you shall understand,\n\nThe said Feryn and slew him in battle,\nOh which Feryn, by full cruel hate,\nIn that country presumptuously reigning,\nSome of his head and set it on the gate\nOf Carthage. This was the ending,\nWho by intrusion before was crowned king,\nIn Mauritania oppressing them with fear,\nAs you have heard, of which he lost his head,\nThe great idols and all such monuments,\nAnd fully devotedly began to found churches.\n\nAnd in this while as fortune ordained,\nOne Maximus was viciously slain,\nAn hardy knight, though he did vary,\nFrom his promise made by sacrament,\nIn Britain, linger no longer,\nBut into Gaul of heart and whole intent,\nHe suddenly went,\nAnd as it fell, they had a battle\nNot far from Paris,\nThis Gracian was there put to flight,\nBy the prowess of a proud captain,\nCalled Merobandus, an hardy knight. Which, with his power having overcome, compelled Gracian to concede in certain circumstances, When his power could not avail, Genius Maximus to flee from Italy, This Maximus of pride began to desire, In his heart through false ambition, To reign alone and in his hands to have possession, And as Pharaoh's mighty power, Deliver Daniel from the lions, Save Suzanne in her mortal distress, Save me this day from sorrow and mischance, In this misfortune to grant me this issue, To escape from danger by the grace of Jesus, This blessed name, by interpretation, Means most mighty savior, There is no fear nor doubt, That Jesus is in all worldly labor, To all who trust him, Victorious protector, Now blessed Jesus, pause in my behalf, Make me escape my enemies' violence, Late my enemies, who blow such great threats, Though their power be dreadful and terrible, That they may know, There is no thing to the impossible, Thou two and three and one indivisible. Though I have but few men with me, save me this day, Jesus, from death, Amen. Fill a miracle for his advantage By sudden tempest's of winds, hail, and rain. Troubled all those who saw the mountain, Vulcan, who is the chief smith of heaven, Goes to bend his guns with thunder and lightning, And Jupiter's winds awoke. Out of Cavern's hidous brow and black, All assented by sturdy violence, With Theodosius to stand at difference Against Eugenius and Arbogast his brother, Their peoples and they departed here and thither, With wind and mist that none of them saw other, By unwonted vengeance of tempest and thunder, Their ships' hulls burst their shields asunder, Eugenius lost his head, Arbogast slew him for fear. Thus can the Lord of his eternal might Chastise tyrants and their malice suppress, Saved Theodosius his own chosen knight, Who trusts in him for perfection and steadfastness. It is remembered from antiquity. In the Bible after no, How by descent of his three sons. Of their lineage plainly and their blood,\nAll kindreds dilated have been abroad,\nMy author, as it is made clear,\nFound Iaphet seven nations there,\nThe people first of Gaul and Galathe,\nOf Magoth, Goths, and peoples of Italy,\nTyre, Sithia, with many great lands,\nStanding in Asia, as reports say,\nBut in Europe, trace it is no fail,\nGoths, Sithians, among them two governors,\nKnight, gentlemen, Chasalaricus,\nTo be their prince and have the sovereignty,\nThe Goths first, for great fortune's sake,\nWent to Rome to find their support,\nThat time Honorius being there emperor,\nBut fortune thought all other ways\nTo do most harm, as she often does,\nWhen she to men shows her fresh face,\nHer conditions are not always the same,\nStormy,\nFor she was first obstinate to stillicon,\nAnd to Radagasus again contrary,\nIn one poise,\nTo Radagasus, her favor failed,\nBy stillicon, he was vanquished in battle,\nAll his pride could not make him succeed,\nFor fortune listed so for him to ordain,\nThat he was f. To flee to a high mountain,\nNaked and bare, starving and bereft,\nHe felt such great grief,\nNearly all his people died in misfortune.\nDespairing and bereft, he saw no remedy,\nHe took to flight,\nBy the Romans he was overwhelmed,\nTaken against his will and despite his might.\nCam Attalus and one Eraclius,\nNot for their prowess but to their great disgrace,\nRemember here their story,\nAgainst the Romans when the rebellion began,\nBy Honorius, officers were appointed and called chief executors.\nFirst Attalus, for his tyranny,\nWhen he was made governor in Gaul,\nWent into Spain with a great company,\nInflicted pain and fraudulent labor,\nBy false cunning to be made emperor,\nTaken and bound, exiled for falsehood,\nHis hand was cut off, ending in wretchedness.\nOf Eraclius, the end was almost the same,\nYet he was promoted to great prosperity,\nMade governor and lord of Africa,\nOf the consulship he was raised to dignity,\nRode through Libya and many great lands,\nWith three thousand ships he set sail. And with seven hundred to arrive in Italy,\nOf many schemes before here recounted,\nSome drew along and some shortly told,\nAnd how fortune has her wheel reversed,\nBy tragedies remembered, many fold,\nBefore princes young and old,\nIn the eighth book recounted the process,\nEach one almost ended in wretchedness,\nNamely of those who most desired,\nBy wrong title, they themselves to magnify,\nTo have lordship and govern empire,\nThe imperial state proudly to occupy,\nWhich state plainly to specify,\nAs far as Phoebus does in his sphere shine,\nAmong all lordships is brought to ruin,\nFrom my author, I list not to discord,\nTo tell the reason why Rome came to naught,\nBy an example I cast myself to record,\nWhat was the chief cause if it be well sought,\nSo as a father who is natural,\nOr like a mother who is kindly bound,\nTo foster their children in particular,\nRight so a king in his royal estate\nShould diligently attend,\nHis true lieges to cherish and defend,\nBy good example his subjects to enlighten. For temporal realms should resemble, as I find,\nThe kingdom which is divine\nBy law of God and law alike of nature,\nThat res publica long time may endure,\nVoid of discord and false duplicity,\nOf one body in long prosperity,\nNeither reign nor dominion\nHave of them selves any other assurance,\nThe estate of kings begins by permission,\nOf God's grace and of His pursuit,\nBy virtuous life and moral governance,\nLong to continue both in peace and war,\nLike their deserts and punishes when they err,\nTo poor do alms to virtuous and liberal,\nIn his array show him like a king.\n\nSo that men praise by virtuous living\nMore than his clothing far from his presence,\nAnd let him think in his adversity\nTrusting thereon verily certain,\nAs he governs men will report and show,\nLet him also for his great avail,\nNotable princes to be of council,\nSuch as before have had experience,\nTwelve good and evil to know the difference,\nAnd six things hateful of new and old. To banish them out in haste from his household,\nFirst those who love to live in idleness,\nSuch as love neither God nor fear,\nGreedy people who oppress poor folk,\nAnd those who do things for money,\nWhen by false treason was Pallas Athena sold,\nRome and Carthage in the same way,\nWere destroyed for a short conclusion,\nAmong them, themselves, for their division,\nRecall other realms that are of recent date,\nAnd of divisions in France that fill but late,\nAll these defects rehearsed here briefly,\nOutweighed the route and were put in balance,\nThe chief occasion to tell by and by,\nHas been in princes who have had governance,\nAnd especially to put in remembrance,\nI shall tell an example that comes to mind,\nOf Odoacer, the story as I find,\nBorn in Pruce and hardy of courage,\nAt his beginning, he began to magnify himself,\nThough no mention is made of his lineage,\nHaving no title but theft and robbery,\nHis conquest began with nothing of blood and ancestry,\nGadriped people of various regions,\nEntered Italy with many nations,\nBegan to work against him in hope it would succeed. And thereupon, the lordship of Italy\nGave deliberately his power coming to Theodoric,\nWho was of Gothic kingly lineage.\nSo that Theodoric, in hope to have victory,\nAgainst Odoacer began to make resistance,\nTo put his name in memory,\nHe took upon him by knightly excellence,\nTo stand in defense for the Romans,\nMet him proudly with his chivalry,\nBeside a river that was called Sourye,\nWith their battles they engaged when they met,\nBeside Legler that stood in Lombardy,\nWith round shields and sharp swords whetted,\nOdoacer, for all his tyranny,\nWas put to flight, disconfited his party,\nAnd fortune, which best changes and varies,\nAt an unexpected hour was contrary to him,\nHe and his power the Romans have defied,\nHe burned their vines and towers around,\nBecause the entrance was denied to him,\nAnd to Ravenna he is descended down,\nAfter these mischiefs Symmachus drew him\nTowards Bochum with a pitiful face,\nBoys came with him, it was his son in law,\nWho among Romans greatly stood in grace,\nBut in this matter briefly for to pace. The boys were excluded only for his truth. Exiled was indeed a great relief. For common profit, he went to the town in matters that were just. A very protective and steadfast champion, he stood against two tyrants who had oppressed many by force and new exactions and pillages. The people were falsely and unjustly accused.\n\nTheodoric, lord and king of the Goths, took it upon himself\nTo reign in Rome, oppressing the people. His two provosts did this, as mentioned.\nThey carried out great oppression in the city.\nConfederated as brothers, Coniugast and Trygwyll were the other two.\nIn summary, this matter was to save the common good. For life or death, he would not spare himself.\nTo withstand tyrants, he issued the sentence.\n\nKing Theodoric, of cruel violence, banished him out of hateful tyranny.\nHe and his father were to endure poverty.\n\nAfterward, Theodoric, like a false tyrant of malice and envy,\nGave judgment that both two were dead.\nBut concerning the boys mentioned in the books. Wrote various books of philosophy\nOf the Trinity matters that were divine\nMartyrs for Christ were called severine\nAs every prince might assure himself\nOf fortune's favor to restrain\nLike his desire, his grace to recover\nTo abide stable and stand at certainty\nAmong all others, Arthur of Breton\nWho in his time was held by every man\nThe wisest prince and the best knight\nTo whom Bochas gave his style to dress\nIn this chapter to remember truly\nHis great conquest and his high nobility\nWith singular deeds that he wrought in his life\nAnd first, he gave the sight of Breton and that land\nWhich is enclosed by a large sea\nSet far westward as you shall understand\nHaving Spain set in the opposite\nFrance about him dwelt\nWith many a river pleasant and delight\nBut he bathes and wells there are found\nDiverse mines of metals abundant\nAbout which the ocean runs\nRight plentiful of all manner of vitality\nThe name of which at Brutus first began London has ships by the sea to sail,\nBachus at Winchester greatly prospers,\nWorcester, Hereford, Bath,\nYork has a mighty timber for great advantage,\nCornwall mines into mine,\nSalesburye's besties are full savage,\nWhere milk and honey plentifully flow for every age,\nKent and Canterbury have great commodity,\nOf various fish there taken in the sea,\nBochas recalls there is also in Breteyn,\nFound in the ground a full precious stone,\nBlack in color and virtuous in certain ways,\nFor sicknesses many more than one,\nPowder of which will cure immediately,\nIf it be drunk though it be secret,\nOf maidenhead broken chastity,\nThere have been pearls found in musk shells,\nAs Martyr's son to the wars met,\nMade by counsel and by ordinance,\nOf prudent Merlin called his prophet,\nAnd as I find, he let make a seat,\nAmong his Britons most famous and notable,\nThroughout the world known as the Round Table,\nMost worthy knights proven of their hand,\nTheir famous nobility through every Christian land,\nShone by report as does the midday sun. To famous palaces the renown is upborne,\nUnder profession of marshal governance,\nThe first statue in the register found,\nFrom which they should not decline of right,\nAy to be armed in plate forged bright,\nExcept a space to rest them on the night,\n\nTo their power manly to support,\nWould people that languish and endure,\nWhich for the republica manly spent their blood,\nThe statue bound to do such folks' good,\nTo put themselves never in adventure,\nBut for matters that were just and true,\nAfore provided that they stood sure,\nThe ground well known, whether old or new,\nAnd after that the matter when they knew,\nTo proceed knightly and not feign,\nAs right required their quarrel to dare sustain,\nA clerk there was to chronicle their deeds,\nBy purchases made to him report,\nOf their exploits and their good speeds,\nRad and song to people gave great comfort,\nThese famous knights making their resort,\nAt high feasts each took his seat,\nLike to their estate as was to them mete,\nOne was wild, called the sea perilous. As Sir Ryal clearly determines,\nNone but the most virtuous shall enter,\nBorn of God's providence to be a pure virgin,\nTo accomplish and finish,\nHe alone, as chief and sovereign,\nRules over all affairs of Wales and Breton,\nLike a bright sun setting among the stars,\nIn peace like Argus, most marshal in wars,\nAs Ector, hardy, like Vulcan in treaty,\nCalled among Christian kings, most honorable,\nHe ordered his royal court,\nThrough each country so far spread the light,\nWhoever came there to complain,\nBy wrong oppressed and in need of right,\nIn his dispute, he would find a knight,\nTo whom it was finally assigned to attend,\nBy marshal's decree, his quarrel to defend,\nIf it happened that any strange knight\nSought adventures and came from afar,\nTo do battle, his request was of right,\nHis challenge seen was it of peace or war,\nWas accepted at the court, came near,\nLike him came with many a companion,\nNone were ever forsaken.\nThere was the school of marshal's doctrine,\nFor young knights to learn all the art. In tender age to learn fully\nDiscipline on horse and foot by notable exercise\nThings taken in youth help in many ways\nAnd idleness in green years gone\nOf all virtues cloaks the clear son\nWidows maids oppressed people also\nOf extorted wrongs wrought by tyranny\nIn that country what nation came there\nReceived were they listened to no man deny\nOf their complaints found ready remedy\nMade no delay but forthwith right away\nThey to defend were assigned a knight\nAlso by their order they were bound by truth\nBy assurance and by oath sworn\nIn their enterprises let for no sloth\nPlainly to tell how they were born\nTheir adventure of things done before\nRight as it falls spare in no manner\nTo tell each thing to their registrar\nThings openly done or things that were secret\nBetween two of them\nOr any quarrel taken of their own free will\nTruly report and plainly not to feign\nThem to be sworn the statute ordained\nNot counseled by worship nor shame\nTo be registered report the self same And to conclude, the statute has ordained that every quarrel grounded on honesty in that court, what knight is required in the difference of truth and equity, falshede and duplycite shall always be ready to sustain that party, his life his body in jeopardy. In Britain, the clear light of chivalry and high prowess shone, which through the world should have its brilliance bright. Well of worship, conduct of all nobles, imperial court, all wrongs to repress, headspring of honor, largesse, chief sister, mirror of manhood, noblesse, the lantern. Yet it was seen never so bright a sun, the summer's day in midday spear, so freshly shine but some skies do dim. Often it fails when fortune makes the best cheer, and falsely smiles in her double weeds. People say, expert is she most to fear. Thus when the name of the worthy king was farthest spread by report of memory, in every realm his nobles most shining, all his enterprises concluding on victory. This goddess envied his glory and hid knighthood's light in Britain. While Arthur stood most honorable, flourishing in his estate and among his knights of the Round Table, the highest prince on Fortune's stage, the Romans sent him tribute. Taking the title of Julius Caesar, they became forward and outrageous. At the same time, this mighty king Arthur had conquered Gaul and France, outracing Frollo like a conqueror, brought Paris under obedience, took them to grace, and with his ordinance, he gained all the lands of Peters and Tours, their cities yielded homage to him. They found no advantage in rebellion. He held possession for nine years, held a solemn feast at Paris, and all the lands he gained in France, a prince wise and prudent. Which had royal freedom's full sufficiency,\nOf all his conquests the countries in substance,\nFor his princes and barons so provided,\nLike their deserts he had them divided.\nTo his Seneschal, who was called Kay,\nHe gave all the party, Aungoyne and Mayne.\nTo his butler was made no delay,\nCalled Bedwere, he gave Normandy.\nTo a baron, not a cousin of Ally,\nA manly knight named Berell,\nHe gave the duchy of Burgundy every del.\nThus he departed, lordships of that land,\nThere he thought was most expedient.\nSome he reserved in his own hand,\nAgainst Britain he returned with intent,\nSent out writs, held a great parliament.\nAfter which he made a feast anon,\nIn the country called Gloucester,\nAt a great city called Carlion,\nAs is remembered by writings.\nCame many a prince and many a fresh baron,\nIn number I find that there were ten kings,\nReady to obey Arthur in all things,\nPresent also, as well seen,\nThere were thirteen earls recorded,\nAll the knights of the round table,\nFeast of Pentecost as principal. Many estates, famous and honorable, of princes and barons born of the royal blood, were present there, and in particular, all those who were bound by oath and promise to the brotherhood of the round table. As appointed, I [the narrator] sat in my estate. Twelve men were sent down by great labor of the old senate, solemnly and demurely dressed. Gray-haired Sempt, of right great age, came first, courteously as was due, explaining the reason for their coming and what it meant. First, they obtained the king's assent and saluted him. Next, they identified who had sent them and presented their letters meekly. Concluding briefly, they spoke of how the Romans had asked for his truce. This custom had existed since ancient times, when Cesar first conquered Britain. The king, requesting they make no delay, Arthur remained silent and listened to nothing, but the entire court showed disdain. The proud Bretons, of cruel and hasty blood, would have slain them there and then. But Arthur ordered all his officers, \"Within our court, they shall suffer no harm.\" They have entered and come as messengers, and some are greatly advanced in age. Let us receive them with a glad face. Take his counsel with those who are wisest. With this answer, they said in a courteous manner, \"Your letters have been read and clearly understood. The tenure of the land is well remembered here. Regarding the charge you have taken upon yourselves, to give an answer in a brief time, by word and writing you greatly threaten us. How do you intend to wage many strong battles? Pass the mountains to assault us. It does not require such conquest to allege. Against the Britons, there is no old treachery. Of your coming down, I shall impede your way. With God's grace, make your passage short. Do not delay but pass with my barons. Cross the sea without long tarrying. To meet Romans at their downcoming, this was your answer to the messengers. At their departure, he also commanded his officers, \"Prepare to go to Rome at once. Report plainly the plentiful largesse of worthy Arthur, considering all things.\" Of all kings, Arthur excelled in chivalry, surpassing Marcello and Lucius. The choicest nobles of Europe considered his torch the light. He did not pay tribute to the Romans and held no land of theirs. He broke the bonds of your climes and proved himself knightly with his own hand. You have no title, neither you nor your city. Against the Bretons, kings and princes assembled. With Lucious they were to meet on the large plains. Arthur's coming was greatly disdained because he had to discern, in a multitude of people, such five. At Southampton, Arthur took to sea with all his knights of the Round Table. He left behind him to govern the country his cousin, who was untrustworthy and unstable. To a false and deceivable prefect, Arthur entrusted all his land, retaining the crown in his own hand. From Southampton, Arthur began to sail with all the worthy lords of Brittany. At Barfleur found good Arthur and his princes,\nThey arranged their passage through Normandy, Flanders, and Burgundy,\nUp to a city called Augsburg,\nWhere he first found Lucius and his army,\nA large field and such a multitude of men assembled,\nOn a day soon to conclude their assembly,\nLucyus had on his side certain estates,\nThe world all the chivalry brought down from the mountains,\nGermany, their wardens set in each great battle,\nWith their captains to govern and lead,\nArthur with Bretons assaulted the Romans,\nHe slew that day the five kings of Saracens,\nThe great slaughter, the effusion of blood,\nThat day on the other side was fierce and wild,\nLike the field as fortune provided,\nIf I should long remain to write,\nThe death, the slaughter, and the manner,\nConcerning the field were tedious to hear,\nIn that battle died many a knight,\nThe consul Lucius. The proud Romans forced Arthur and his gentlemen to flee. They did not delay in carrying Lucius' body back to Rome. The worthy princes and lords who had died and the knights remaining with Arthur held a solemn meeting to ensure they were given proper burials. In the meantime, Arthur's cousin, like a false traitor, made every effort to seize the kingdom of Brittany. According to the story, he falsely entered into a conspiracy with those left behind. He granted them great freedom, and they gave him homage. Through his false conspiracy, he brought all of Brittany into rebellion. By fair commands and many friendly signs, he showed himself outwardly good and benevolent. He granted liberties and many great favors to make the Bretons despise their sovereign lord. And he began to make progress in persuading them. He took measures to keep the ports so that he would not be prevented from arriving. When King Arthur learned of this false treason and all the persuasion, That Morgan le Fay made him (King Arthur) act like a manly man and a king.\nLeft Burgundy and all the land of France.\nCast on Morgan le Fay to take vengeance.\nTook the sea with great apparition.\nCast at Sandwich to make his army assemble.\nMorgan le Fay was ready with knights in great numbers.\nIntended fully to encounter Arthur.\nAt this army, Gawain was slain.\nCousin to Arthur, a noble knight named.\nAlso slain on the shore was Agnesell.\nKing of Scots, or he came to land.\nArthur arrived against Morgan le Fay.\nThe ground received him like a manly knight.\nFearing him, the city's gates were closed.\nAgainst Morgan le Fay, he could not enter.\nIn all haste to Cornwall he fled.\nThe sword of Arthur he dared not keep.\nLest he should lay his life at risk.\nYet for himself, he began to boast\nWith a great multitude gathered on his side.\nPut life and death that day on adventure.\nThat day to die or the field recover.\nIn fortune there may be no certainty.\nUpon whose wheel all depends. Mordred was slain that day in the field,\nAnd noble Arthur was wounded to death.\nThe field of Bretons was confounded\nBy such great slaughter and good knights.\nOn a day men have never seen before,\nAfter the battle, Arthur for a while\nTo stanch his wounds and injuries recovered.\nBorn in a letter, he came to an isle\nCalled Avalon, and there, by chance,\nAs Gaufrid records in his scripture,\nKing Arthur flourished in chivalry.\nThus, from Britain, the sun\nRose up to the rich, starry, bright dungeon,\nKnown to astronomers as Arthur's constellation,\nWhere he sits crowned in the heavenly mansion,\nAmong the palaces of crystal stones.\nTold among Christians of the worthy nine,\nThis error remains yet among Britons,\nFounded upon the prophecy\nOf Merlin, like their opinion.\nHe, as a king, is crowned in fairyland,\nShall return as lord and sovereign\nOut of fairyland and reign in Britain,\nAnd repair again to the round table,\nBy Merlin's prophecy, the date is set. Among princes, incomparable one,\nHe sets his seat against Carlion to translate,\nThe parchment. His Epitaph records so certainly,\nHere lies King Arthur, who shall reign again,\nUnto Bochas I will return again,\nBefore recounted, a part of his prowess,\nThereon to abide me list no longer,\nBut to remember the great unkindness,\nThe conspiracy, the treason, the falseness,\nDone to King Arthur by his cousin Mordred.\nMake a memorial that men all may read,\nThis tragedy of Arthur following,\nBy princes beware of false treason,\nFor in all earth is no more perilous thing,\nThan trust in faith where there is deception,\nHid under courtly of false collusion,\nFor which I should hold the counsel good,\nBeware beforehand ever of unkind blood,\nThe world's diversity always changeable,\nIn every country and every region,\nIn a desperate need few friends remaining,\nLong abstinence causes dissension,\nAnd if princes by false division,\nNearly of allies show two faces in one head,\nLate men beware ever of unkind blood,\nWho was more hardy among princes reigning. Or more famous than Marcyll was his enemies outraging,\nArthur, chief son of Brutus Albion,\nBut for all that, the dispositions of fate and fortune, most furious and wild,\nCaused his destruction by unkind blood.\nWhat is more contrary to nature in showing,\nThan fair pretense, double of intention?\nGreat alliances working forwardly,\nHidden under flowers, a serpent casts poison.\nBright silver, scaled, damages the dragon.\nEach worm some party tar,\nAnd what is more perilous,\nNoble princes remembering Arthur,\nDetermine the day of Phoebus going down,\nAll is not gold that is clear shining,\nBefore provided of your inward reason,\nFalse undermining and supplantation,\nRemembering always with Arthur how it stood,\nBy conspiracy of unkind blood,\nGain kindreds and unkind alliances,\nBochas makes here an exclamation,\nUpon Murdered which, with his ordinances,\nCaused Arthur's final destruction,\nThe same eclipsing of Brutus Albion,\nNotwithstanding plainly to describe,\nHe trusted him above all men alive. It is a marvel and uncouth how a man could be unkind to his lineage, hateful to God, born of one kin, conspire with malice and hatred in this matter. It is vain to tarry with the story of Arthur and Mordred, who were blood allies in working most contrary ways. This led many Breton knights to bleed. Mordred, most unfortunate, caused all Breton land to stand desolate. First, it was dissolved by the absence of their king, called in his time the most notable of kings. The desolation of knights abiding there, once famous and honorable Brethren, each one of the Round Table, was long eclipsed and darkened by the false knight Mordred. The monarchy was divided between two, the first one with his marshal's strength. But afterward, the brightness of his beams\nDropped to decline by false division,\nWhich has destroyed many a realm,\nThroughout the process on a duplicate,\nPlainly concludes, and that is blood unkind,\nFarewell welfare and all prosperity,\nThere peace and concord are left behind,\nTrees cannot thrive separated from the rind,\nA plain example in Arthur and Mordekai,\nWho can conceive and listen to the story recited,\nAfter all these strange uncouth things,\nBefore John Boccaccio, as mentioned,\nCame before him four mighty kings,\nTo complain their desolation,\nFirst G\u00e9s,\nCalled Venandre in wars full contrary,\nUnto a prince called Belisaire,\nAnd to this said noble Belisaire,\nFamous at that time in chivalry,\nThe King of Goths was also adversary,\nAnd both atonies of hate and envy,\nAssented fully to hold champerty,\nGen Belisaire, through his high renown,\nTook them both and cast them in prison,\nThere is no more of them in Boccaccio found,\nBut after them, in order by writing,\nCame Amarales with many bloody wounds. In his time, a Moorish king's knight named Iane Sangwyn waged war without cause or title against Jan. One of the best knights in Africa, Iane donned armor and met Amarales in Africa at a certain place. They engaged in a fierce battle, and Iane defeated Amarales with his own hand. Iane drove Amarales' people off the land, and there is nothing else in my book worth remembering about him except his encounter with a Breton lord and king. Before Bochas, he put himself in peril. He showed his misfortune pitifully, weeping, when he waged war recklessly and wantonly against a prince named Narsates. A Roman knight, hardy and strong, Narsates acted in self-defense when men sought to wrong him. Narsates, though a manly knight in deed, lacked members in truth of his birth. His adversaries all fled, and he took their king. According to the chronicle, Narsates hanged himself on a high gallows. Of Narsates after this victory:\n\nKing Totila had great disdain\nWith a most pompous ostentatious one in his glory\nCame upon him and met him in a plain\nWith a multitude, though he was outnumbered\nTurning Totila, which many beheld\nOf Narsates was slain in the field\nIn order, Bochas writes next,\nOf Gepedo's king Trismond\nWho demanded that he would end\nThe great adversaries in which he did abound\nAnd of his daughter called Rosamonde\nThe unfortunate chance to make and discover\nTo whom fortune was contrary all her life\nAlbonyus, king of Lombardy,\nWith many a land held in subjection,\nConquered Beeme, Prague, and Hungary,\nThe land of Gepedo's with many a region,\nFought with their king as is mentioned,\nSlough in battle the said Trismond\nMarried after his daughter Rosamonde\nAnd he writes also she was but young of age\nWhose story first when I saw\nHow ungracious also was her marriage\nI grew pale in my face\nGreatly astonished, confounded of very shame\nTo write the story in hindrance of her name. I will forbear and lightly pass over,\nThe surplusage lightly overpass,\nFor by and by to tell all the manner\nOf felonies that did in her heart's brace,\nFor which I cast truly and not fail,\nTouching her story to make rehearse,\nKing Albanoys, as you shall understand,\nAfter many conquests and victory,\nWhich he had both in sea and land,\nTo put his triumphs in memory,\nLet cry a feast to his increasings of glory,\nAt which feast solemn and principal,\nSo as he sat in his royal estate,\nPart for pride, part for gladness,\nThe queen presented the said Rosamonde,\nTaken and surprised, he was with drunkenness,\nOf mighty wines which that day did abound,\nSent a goblet of gold as it is found,\nTo the queen with liquor full pleasant,\nBade to her father she should drink a taunt,\nShe demurred it was a manner mockery,\nFirst her name and worship to confound,\nTo bid her drink in taunt for her party,\nTo her father this Trismond said,\nSlain before with many bloody wounds,\nBy Albany through unhappy chance. She bore the revengeful intent for a long time, which grew and renewed daily. With her consent, she engaged a certain squire to carry out her plan, and on another squire she pressed, named Perdius, to join in the false murder. The day was set while he slept, and they fell upon him with sharp swords. Her lord was slain; alas, he took no heed or died by chance. A spearhead was bound to a trunk. He defended himself in that mortal struggle but was killed by his wife's treachery. After the murder, Rosamonde fled away by night, accompanied by Melchys, her squire. They took a ship and sailed by starlight to Ravenna. With them went Albanyus, taking all the treasure. After she was married to Melchis, a man of this world stood most in her grace. Her love repelled him, setting no price on him. For she could not be content in one place. Her joy was ever a new thing to purchase. To please many, she tried one by experience. Proost of Ravenna and chief governor,\nfor the excellence of her great beauty,\nabove all women loved her amour.\nWhen she first entered that city,\nthrough her fraud and duplicity,\nshe cast murder in her forward eyes.\nHer new husband, who was called Melchis,\nThe hot summer in lusty freshness may\nThe same Melchis, for heat and weariness,\nHimself went to bathe on a certain day,\nCaught a great thirst of faintness in southerness,\nRosamonde of infernal falseness,\nTook a goblet with Lycurgus' great folly,\nGave him wine mingled with poison,\nHe drank up half and then with that,\nHe began to swell and to rise,\nIntoxicated, he grew dead, pale and wan,\nAnd when he discovered her treason,\nShe made him drink in the same way,\nMaugre her will, she could not restrain it,\nGuydon for murder they both died.\nIn this chapter, I find but little fruit,\nSave only this to put in remembrance. That should bring to mind\nMurder before God requires vengeance\nThis funeral story weighed in balance\nWrought by Melchis, first composed and found\nBy false treason of cursed Rosamonde\nSlough first her lord Albanyus, as I said\nTwo of her squires did the execution\nThey woke him up when he was asleep\nLet countrymen\nEach murdered the other by drinking of poison\nMelchis drank first and next drank Rosamonde\nIt began and rebounded to them\nCountrypayne avenged one murder for another\nAlbanyus slain by Rosamonde his wife\nBy Melchis' assent and after, each to the other\nThe poison parted there began a fatal struggle\nMurder paid for murder they both lost their lives\nWho with falsehood affirm I dare\nShall with folly\nAs they departed such parting they took\nAs men deserve such shall be their reward\nThis forward story ends in the eighth book\nOf Rosamonde and Melchis, wrought in deed\nFor short conclusion, I bid men take heed\nThey shall reciprocally receive such measure\nAs they measure to their neighbor Explicit Liber Octavus.\nTo Francis Petrarch, as Bochas undertook,\nIn avoiding sloth and idleness,\nAs he began to accomplish on his book,\nHe made an assurance to do his business,\nWhich thing reminded caused his pen to dress,\nThe ninth book, so God would send him grace,\nTo perform if he had life and space,\nAt the beginning truly of his labor,\nIn his study, to him there appeared,\nMauricius the mighty emperor,\nWho complained recounting the manner,\nHow he by Phocas, cruel in look and cheer,\nWas destroyed, wife, children, and kindred,\nThe slaughter, who lists to hear the story,\nThe said Mauricius, as write Bochas John,\nWas brought to destruction by Phocas,\nHis wife and children slain, each one,\nAt Calcedonia, as is mentioned,\nAfter whose death he took possession,\nThe said Phocas, as put in memory,\nGave Pantheon to St. Gregory,\nWhich was an old foundation,\nFull of idols up set on high stages,\nThroughout the world of every nation,\nWere of their gods set up great images,\nTo every kingdom directly were their visages. As poets and bards in old books clearly describe, each image in their hand held a bell, pertaining to every nation. By craft, some token should tell when any kingdom fell into rebellion or began to maligne Rome town. To redress with strong and mighty hand, they sent a prince to chastise the land. The said temple, built of lime and stone, set up crosses on each party. Hallow it to martyrs and marriages, year by year beginning in November. The festival holds the martyrdom in remembrance. In Asia, this emperor Mauricius was slain, in the city called Calcedonia. All his household and many good Romans were killed by Phocas and Percien, as is in memory. Phocas, after, for his vainglory, was slain by Eraclius, who then was emperor. Four and twenty winters and chief governor was Eraclius after the death of Phocas. In his time I hold came Mahomet, a false prophet and magician, born in Arabia but of low kin, all his life worshipped idols in truth. And when he grew into great age,\ndiscernible in many ways,\nwith camels used first for carriage,\nfalse and double subtly in his deities,\nwent to Egypt, fetched myrth-bringers,\nto Jews and Christians sent many times,\nlearned the old and the new testament,\nas books old record in that place,\nThis Muhammad, this CU,\nfrom Egypt quickly rose high,\ntoward a country called Corazan,\nwith a lady named Cardyan,\nthrough his subtle false deceit,\nby craft he filled her acquaintance,\nhe worked by his enchantments,\nand by false men's necromancies,\nher inclining toward his en,\nfor both he could flatter well and lie,\nopenly claimed to be the messiah,\nJews awaiting upon his coming,\nas great as a tree,\nThus the people he brought into great error,\nby his teaching and his false doctrine,\nhe became among them a great ruler,\nThe said lady also he did incline,\nas to a prophet which that was divine,\nsent from above as she believed,\nfor which she took him to her husband.\nHis lineage began at Hysmael,\noften suffered from a sickness that fell down. In his excuse, Gabriel was sent to him from the heavenly mission by the Holy Ghost for his instruction. And for the angel's shining self, he could not sustain himself, as on his shoulders were often seen when he showed himself to people. Milk-white doves, picking grey feathers from his erythymas, came by the grace of ghostly influence to visit him and show and specify that he was the prophet who was called \"messyas.\" He also ordained new laws and showed signs by false appearance, feigning himself a prophet of most excellence to provide evidence. Small pots with milk and honey were hung on each horn of a great bole. He made the temple yield credulity to his doctrine and forwardly teaching. By the merit of his ghostly working, there was plenteous milk and honey. And thus he began: Take of Saracens as they drew near to him, who were bound to his law by false error. A cleric named Sergius was among those called to him. Wrote his laws and these miracles three. Here is how they came to him: as previously recounted by me, milk and honey were taken in great abundance. And from the bole beforehand, by craft, he made it tame. By false deceits, he was given the name of Arabs, Saracens, and Turks. He gathered people and they grew restless. Against Emperor Heraclius the mighty, he usurped the right to ride in the countryside. He took Alexandria with many more cities from those parties desiring to be king. When he was set aside for this purpose, the people falsely claimed he was sent as a prophet to provide guidance for the countries. And because of his lecherous nature, he set up an image of Venus. He made Saracens worship on Fridays. His story seems to express this similarly, as the Jews hallowed the Sabbath. All his works concluded in falsehood. When he drank wine, he filled himself with drunkenness. To the people, he was like a false prophet, urging them to drink water and good wine. As I said, the heretic Sergius and his council, contrary to my faith and that of Nostorius, began to vary greatly from the holy church. Bochas does not tarry to write about this Mohammed, a necromancer and false prophet. Whoever wants to see his laws can bear witness to this in his Alcoran. Each one is ordered in a way grounded in falsehood, like a glutton dying from drunkenness. By excessive drinking of much wine, he filled a poddle and was devoured among swine. This was the end of false Mohammed. For all his crafts of necromancy, the funeral fine of this said prophet Drunklew of kind called himself self Messiah. Whom Saracens so greatly magnify. John Bochas let be for a queen of France. More of his error to remember. She came arrayed nothing like a queen. Her heart, unyielding, took good heed of Bochas. In all his book he had before not seen such a wretched creature. With weeping eyes to tear was all her woe. Rebuking Bochas, she had left behind. Her wretchedness suddenly came to mind,\nTo my author she abruptly intruded,\nLike a woman checked by deep sorrow,\nFirst of all, she said to him,\nOnce I was a queen of great estate,\nCrowned in France but now all dispersed,\nI, Brunhild, was my name,\nWhich I have great shame to recall,\nThou art busy writing the woeful tale,\nIn thy book of Arcadia,\nDidst thou serve Queen Cleopatra,\nAnd of Rosamund thou wrote also, I pray thee,\nAnd amongst all thou hast forgotten me,\nIt seems thou dost disdain me,\nTake no part in writing of my pain,\nWhen Bochas heard this, his countenance grew sad,\nKnowing nothing of that she had endured,\nI wish thou hadst heard of it before, I have not read,\nIn no chronicle nor in any scripture,\nOf thy obstinate woeful adventure,\nShe said, I pray thee, take good heed,\nSo that I may recount in detail,\nBochas began to debate with Brunhild at once,\nSincerely he said, this is the condition,\nOf you women almost every one,\nYou have this manner without exception,\nOf your natural inclination. Of your declaring this observation to keep,\nNothing to say contrary to your worship,\nNature has taught you all that is wrong,\nUnder a curtain, all things for to hide,\nWith little grace, you can abuse,\nOn your defects, you list not to abide,\nThe gauntlet touches all that you set aside,\nShow ro, and fairest cheer there you,\nAnd if you shall tell your own tale,\nHow you fall from fortunes while,\nYou will unlock but a little male,\nShow of your vices but a small parcel,\nBro,\nAnd though of virtue you show a fair pretense,\nHe is a fool that gives to you credence,\nQuod brownchy,\nThou hast of wit and cunning,\nAnd can they flaunt and be diverse in disposition,\nThou mightest have made an exception,\nOf high estates and them that gentle been,\nNamely of me that was so great a queen,\nYour high estate by nature has no power,\nTo change in nature neither cold nor heat,\nBut let us pass and leave this matter,\nTheron to abide or any more to complete,\nOf your complaint, say to me the great,\nBy way of service to you I shall be quit. As you declare, take my pen and write. Be warned that she and I, with good advice, declare the truth. Once in France reigned King Clovis. He had a son named Clotar. Clotar had a second son named Lotarius. Lotarius had four sons in total. To the chronicle, heed this: When their father, the mighty king, was dead, these four sons divided all of France among themselves, each by himself to govern. By one accord, as brothers to brothers, they exchanged their crowns with one another. At that time, I call Brunhilde. I do not wish to vary from the old writing. My father was named Leovigild. He was the sovereign lord and king of all Spain. My said father greatly hindered both realms. The fame ran so far between Spain and France that a mortal war ensued between them. The four brothers in France were crowned kings. Against my father, they made strong opposition. Of marshal pride and fortuitous changes, they disagreed when they met by mortal violence. Suddenly, one fell. On other party the field like a great flood\nWith the terrible effusion of blood\nTo both realms the wars were important,\nCausing great damage through death.\nSought men peace by treatable terms of bloodshed,\nTo appease the woeful rage.\nBy one accord I was married to Sigebert,\nReigning then in France.\nBetween both realms to make an alliance,\nNay said Bochas, I deem it was not so,\nBetween you and me there must begin a strife.\nBe advised take good heed thereto.\nThe first assurance of marriage in your life,\nOf Charlamagne you have.\nChronicles say whatsoever you express\nIn this matter will bear witness with me.\nThough some books rehearse and so say,\nLike as you have made mention here,\nTheir rehesayle stand in no certainty.\nFor by the assent of other regions,\nSpain and France in their convention,\nOrdained so in my tender age,\nTo Sigebert I was given in marriage.\nImeneus was not present\nWhen we\nFor Thesyphone her sisters gave consent,\nInfernal goddesses bore the torch's light,\nAnd as the torches showed dark and bright. The people presented one and all, deprived of the marriage, this custom was:\nFrom their temples of gods and goddesses,\nAt marriages of people of high degree,\nTorches were borne, from whom men took witness,\nAs they were dark or showed their brightness.\nThe difference seen in each estate,\nIf it was towards or unfortunate,\nOf this marriage, short proceedings to make,\nThe torches burned and yet they were not bright,\nShowed out combustible smokes, black,\nOf consolation lost was all the light,\nThus in darkness wasted the first night,\nTheir verses, their song of gods and goddesses,\nWere all together of sorrow and heaviness,\nThese were the tokens, the night of marriage,\nPronostics of great adversity,\nYet of nature I had this advantage,\nOf womanhood and excellent beauty,\nAnd like a queen in stone and pear,\nI was arrayed, clad in purple weave,\nWith a crown of gold upon my head,\nSolemnly crowned queen of France,\nWhich for to see, people began to repair,\nOf all welfare I had sufficiency,\nClimbed upon fortune full high upon the stair. A son I called Clotaire,\nBy Sygbert, by recording in writing,\nThe third of that name in France crowned king,\nMay God have granted that day he was born,\nHe was put in his sepulcher,\nIn salvation of the blood shed here before,\nCaused the death of many creatures,\nAs various books report in scripture,\nGround and gynning, as it is mentioned,\nWithin this land of great division,\nHe, with his brothers, of whom I spoke late,\nBegan the first occasion,\nNot so said Bochas, you failed in your date,\nWho was the chief cause of division,\nSothly said she in my opinion,\nAmong them I dare well specify,\nChief gynning was fraternal envy,\nKeep you more close in this matter you fail,\nFollowing the traces of your condition,\nYou hal.\nFor of your own imagination,\nYou.\nAmong these kings, if you heed,\nBy which in France many a man was dead,\nThen Brunhild began to change her mood,\nTo Bochas she said with a face full cruel,\nNot long ago thou knewest not the manner\nOf my living but a small part,\nNow it seems to thee thou knowest every detail. So that you may sit as judge who knows, I will tell you about my life. When these brothers stood at discord, each against the other by mortal violence, under a color of treating of accord, with many a feigned diligence. Chilperic, who was once brother to Sigebert the king, was slain among them by false conspiring. On whose death avenged was to be Sigebert himself. Among the press he was slain was Parce. Not so said Bochas but of false governance. Fill this unfortunate chance with your disloyalty. That Sigebert was murdered in truth, only by occasion of your doubleness. Following the traces of newfangled wickedness, Gainst Sigebert he worked falsely. When you loved of froward doubleness, Laudryk the Earl of Champain and of Bry, for by your outrage and your great folly, the king was slain and you gave consent. In a forest hunting, when he went, which was called the forest of Compye, Alas she said and broke out in complaining, Bochas, Bochas, you do me great harm. All the surfeits done in my living. You know the slaughter of Sygbert, the king,\nWhich was wrought, alas, with my consent.\nHow do you know and were you not there,\nOf these debates and of all the war?\nWith rebukes rehearsed here in vain,\nIn rehearsal, you greatly err.\nFor I swear by my certainty,\nIn my defense, I will reply again.\nIt was not I she that you mean,\nIt was Fredegundis, the lusty young queen.\nThis Fredegundis you shall understand,\nRight womanly and fair of her visage.\nChilperic was once her husband,\nFor her beauty, he took her in marriage.\nBy her treacheries and her great outrage,\nHe was, in the story, who list to read,\nAt mischief slain, you shall so find in deed.\nThough you by language make strong difference,\nIn these matters which cause me to muse,\nI have again you lost my patience,\nThat so subtly would yourselves excuse,\nContrariously, your treacheries you abuse.\nFor Colotayre, I have so read parde,\nWas not engendered of Sygbert nor of the [line missing]\nI remember well that I have read,\nThat Chilperic, though you there deny,\n[End of text] Record of authors that were prudent and sad,\nHe in truth was generated by the two of you,\nWho in his dying, me list not to show,\nLeft sons two, the story you may read,\nTheobald and Theoderic to succeed,\nBochas said she thought thou wouldst turn around,\nThe said stories rehearsed here indeed,\nFollowing the malice of thine open face,\nMaugre thy will, forth I will proceed,\nAs I began, take heed,\nThe first Theoderic you shall understand,\nCousin Germain was to my husband,\nKing of Burgundy at that time and another,\nHe of hatred and indignation,\nSlew Theobald, who was his brother,\nHis wife and children for short conclusion,\nWhich in the mighty famous region\nOf Anjou ruled as lord and king,\nWhatever thou sayst, this truth and no lessening,\nNay, nay said Bochas, it was all otherwise,\nI may not suffer how you go there among,\nAll this language of new that you devise,\nBrought to a proof concludes upon error,\nWhat should we?\nYourself were cause where you are loath or willing,\nBy Theoderic, Theobald was slain. The ground herof began to burn with envy,\nBy your forward burning covetousness,\nWhich had only to occupy\nTo rule the land after your own ways,\nAnd if I shall plainly here recount\nOf these schemes rehearsed, God grant forgiveness,\nYou were yourself the chief ground and root,\nQuoth Brunchild, I conceive well and see,\nYou have forfeited all reverence,\nYou yourself armed to show your cruelty,\nAgainst me touching the violence\nOf two slaughters rehearsed in sentence,\nFirst how Edward his brother slew in deed,\nCalled Theobald, a pitiful thing to read,\nHimself after strangely with poison,\nHis wife and children he hewed in pieces small,\nAs you said, Bochas, make mention here,\nSome part is true but not all your tale,\nFor I suppose you should grow pale,\nFor shame of things which you cannot excuse,\nWhen Edward began to accuse,\nHe put on you the crime of false treason,\nYou slew his wife and children also,\nHimself also you murdered by poison,\nI would know what you could say here,\nAlas, quoth she, what should I do? A woman in high or low estate,\nNever was there one more unfortunate,\nFortune sets me now but little price,\nBy her froward, furious violence,\nTurning her wheel and visage of malice,\nCauses me that no man yields credence,\nHad in spite, void of reverence,\nAnd fortune's mutability,\nSo sullen and fallen in poverty,\nO Bochas John, for short conclusion,\nThou mayst again me thy style now advance,\nI have deserved to have punishment,\nAnd all the princes and barons now in France,\nCry out on me and ask for revenge,\nRefuge is none nor recovery in this thing,\nThough it with Clotaire my soul be crowned king,\nFor my faults foul and abominable,\nBefore the judges of all the parliament,\nI was defamed and found also guilty,\nOf every crime convicted by judgment,\nMy accusers being present,\nOf one and other standing a great rout,\nMarked with fingers of people that stood about,\nFor very shame I did my jaw close. My eyes were not fully closed\nTaken by force, led forth by might\nDragged over hill and dale\nDismembered after, limbs hewn small\nWith my blood the payment all besprinkled\nThanked be fortune which was my fate\nThe soul parted from the body, so faint\nWhoever heard of any creature\nThat suffered more torment in the end\nPrayed for peace to have all things in mind\nWrite her life and leave nothing behind\nThis tragedy of Brunhilde the queen\nLook at her story, whoever wants to attend\nForward to read, contagious to see\nAnd contrary to all good governance\nBorn in Spain, crowned queen of France\nDouble-tongued, from treason's den\nCaused that land to stand at division\nFrom her chains, no one could flee\nShed honey first, strange as it seems\nHer myrrh mixed with sugared false pleasure\nWhat she said included in various forms\nMistress of murder and discord\nCaused all that loud one to stand at division\nPrinces of Galilee could not sustain The great outrages and excessive actions in their green years brought that kingdom to the brink of ruin. All in assent cried for her vengeance. The same events arose, as Bochas writes, in her falseness the region stood at division. The knife of murder was so keen by her malice of long continuance. Her courage fretted with infernal tension, spared neither peace nor reason. Bochas was astonished inwardly, marveling at the brownchild's marvelous tale. It was ambiguous how any woman of reason could be so full of malice and cruelty, to slay her kin and set the realm of France at division. Bochas deemed it not credible. That a woman should be so vengeful, her malice so venomous and terrible, capable of slaughter and murder. The story was suspect, holding it but a fable. Only except that she excited him greatly, instilling in him the desire to write her story. Her cry for vengeance against Bochas was most importune, urging him to set her felicities in order. With her unhappy changes of fortune,\nHer discordant reports, great adversities,\nDisclosed by the countryside,\nNo solid ground found in old books,\nBut of her confession that she herself told,\nThat my author relates with solemn style,\nShould rehearse her words, disclosing,\nHer flourishing years also to compile,\nMingled with her contrary days,\nHer fatal end, forward and furious,\nEmbroiled in very weariness,\nToward Eraclius he began to prepare,\nAfter Pharaoh, with great honor and glory,\nCrowned emperor of Rome the city,\nIn whose time, as the story goes,\nThe Romans stood in great perplexity,\nBy those of Perce who rose with Cosdr,\nWho took upon himself to be lord and master,\nAs a tyrant to trouble the empire,\nGathering many provinces and many famous realms,\nThrough all Asia as the chronicle says,\nBegan to approach toward Jerusalem,\nA proud sight before the town, a siege he laid,\nAs a tyrant, forward against Christ's faith,\nBut Eraclius, despite all his might,\nSmites some of his head and sloughs him like a knight. And by grace which is divine,\nThis famous prince, Eraclyus, in his beginning,\nSloughed off many proud servants.\nIn his notable and glorious days,\nIn his passing conquest,\nHe sought various relics of the cross,\nAnd from the countries, many of them he brought.\nNone was so:\nAs Eraclyus,\nNor more manly found in all his trials,\nOf high prowess.\nBut when he began to sustain heresy,\nGod took from him within a little space,\nHis happiness and welfare, his fortune and his grace.\nHe sustained and followed certain rites,\nOf willfulness and perverse fantasy,\nOf a sect called Monachelities.\nWhich, as the story tells,\nAnd since he joined that party,\nThis Eraclyus was never fortunate.\nWhere he was first driven on sea and land,\nNamely by Saracens, for all his chivalry,\nGrace and fortune withdrew from him.\nFor when he fell into heresy,\nHe was afflicted with such a dropsy,\nThat ever to drink and ever he was thirsty.\nIn those days found was no leech.\nAlthough they were sought on each side. The sad prince, who could wish or teach\nHim relief from his dropsy,\nFeigned and grew feeble with a great pallor.\nIn sickness he spent his days.\nBy vengeance, Eraclyus was slain,\nWith infernal torment, as is recounted,\nSlain by sickness, out of this world,\nWhen he should depart.\nThe entire empire stood in great distress,\nFor the Saracens had oppressed them so.\nDay by day, they declined.\nIn his son, Constantine,\nWhose time it was, as is mentioned,\nThrough his great folly,\nThe Saracens brought great oppression,\nPlundering all of Lombardy.\nConstantine, of willful sloth,\nWasted his days until he had brought\nAlmost the entire empire to nothing.\nHe began, out of malice, to apply his wits,\nAnd was a mortal enemy of Christ's faith.\nHe was the chief supporter of false heresy,\nAnd toward Rome he hastened.\nHe spoiled temples of many rich images,\nAnd by water, he took his passage\nTo Constantinople, hastening there. By the way, the path was almost met\nAt Syracuse I found that he had arrived\nAnd because the heat was excessively hot,\nWhich in his labor made him perspire,\nHe secretly began to bathe himself,\nIn a secluded study.\nEnvious men discovered him there,\nHis own knights, as it is found,\nBy conspiracy, some of them had allied,\nFilled him with sharp swords,\nAnd mercilessly inflicted many mortal wounds,\nThey slew him there, amidst the stew,\nNaked as he stood.\nAfter his death, they boldly chose,\nA knight born in Armenia,\nFrom the empire took control,\nAnd falsely supported their empire,\nBut Constantine, succeeding all others,\nBeing the next heir, sought the truth,\nFor him who was murdered in the stew,\nCalled himself Constantine, as his father was,\nA notable figure in martial acts,\nMore wisely governed in other cases,\nLike a prince by royal judgment,\nOf manly heart and natural courage,\nThe conspirators, first of all, he slew,\nThose who had consented to his father's death. To great increases of his famous renown,\nGod's grace enlightened him.\nConstantine, noble in that royal town,\nPut an end to old heresy and refine.\nTwo hundred bushels also nine,\nHe made assemble to stand at a difference,\nOf Christ's faith, of manly providence.\nHe was also busy restoring churches,\nAll heretics manfully to withstand,\nTheir opinions examined well before,\nAnd when the truth was well understood,\nLike Christ's knight, list for no man wonders,\nTo punish them justly by rigor,\nWithout exception of person or favor,\nOf him in book, I read little more,\nOr of his empire, I find no other date.\nSpared none heretics, neither for gold nor reward,\nAt Constantinople he passed into fate,\nWhen Bulgaria began to debate with him,\nA stubborn and reckless people,\nGave them a tribute to live in peace.\nNext came Gisulphus to Bulgaria on the ring,\nA famous duke and notable in his life,\nWith weeping eyes pitifully playing,\nWith whom also came Rymulde his wife,\nWho lived ever in sorrow and strife,\nYet was she both in birth and lineage. This famous queen had six children by Gysulphus in marriage. She was beautiful and fair to behold. Fortunate for them, by the course of their age, even though their father had suffered great damage in his lifetime from wars with Gathamus, king of Narcys, this Cathamus, with a strong and mighty hand, took possession of all his lands. After his death, Rymulde, the duchess, was greatly astonished and pale of face. She went to the castle of Forgoyll to prepare herself. With her knights of strong and fierce courage, Cathamus laid siege to Iupart and refused to leave, even putting his life on the line as he stood before the castle walls. Like a prince, he sat knightly on his horse. Rymulde, resplendent in her purple robes, took charge of the siege. She looked aside and saw the king ride before the castle,\nSo like a prince and a manly knight,\nShe gazed at him wonderingly.\nThe god of love pierced through her sight,\nMarked her heart with his arrow.\nThe ground became so pleasant in her thoughts,\nThat she almost gave up her castle,\nIntending to fulfill her false desire in any way,\nShe had agreed by disposition,\nTo yield the castle in haste to the king,\nShe was to come without further delay,\nLike a duchess, presenting herself,\nWhere the king sat armed in his tent.\nThe people took her four sons as prisoners,\nLove caused her to forsake,\nHer blood, her kin, where it was wrong or right,\nAnd she spent the entire night with Cathamus,\nEnjoying all her delight,\nAnd ever after, he despised her.\nOf her nature, she was so lecherous. And to recall, it is contagious\nHow she waxed after such abominable\nBeing acquainted with forms of the stable\nIt were in vain to tarry on this matter\nOr any long process to make\nHer story is contagious to hear\nBut finally, at a misfortune, she was taken\nFor a spectacle displayed on a stake\nSet up aloft, my author tells so\nDied in distress for constraint of her woe\nBy example, so fresh armor\nThrough long resting, loses its brightness\nFretted with old rust gathers great ordure\nDisfigured of its fresh clearness\nLikewise, the Romans' high prowess\nBegan to appall, alas, and that was the root\nWhen they gave to negligence and sloth\nWhoever in kingship desires experience\nMust eschew riotous idleness\nBy prudent and entire diligence\nEndowed with discretion, manly with gentleness\nTo high enterprises, his courage dress\nAnd he well beware on each party\nHim to preserve from all sloth\nWhich greatly has appeared\nAs it is remembered of old antiquity\nCaused Romans to be despised By the forward lusts, hundred were their citadel\nAnd appalled their old prosperity,\nFrom which defects came to plain view\nTo John Boca, emperor's five,\nAs many kings of the same number,\nWho by sloth were oppressed before,\nWhom that sloth once did encompass,\nTheir names hereafter expressed:\nTo my author they have their course dressed,\nLike their degrees to speak in few words,\nJustinian first showed his face,\nNot Justinian, once so virtuous and notable in prudent governance,\nBut Justinian the Temerarius,\nDouble of his deeds false and despicable,\nOf his promises diverse and unstable,\nWhom once exiled by the patrician,\nFor extortions that he began in Rome,\nHis nose, his eyes, the patrician gave in charge,\nTo be cut off by furious cruelty,\nAnd of the empire that was so wide and large,\nLeoncius next governed the city,\nAnd through fortune's mutability,\nThe same Leoncius, by Tyberius, was cast down,\nHis eyes put out, died in prison,\nTyberius after served the same,\nHis nose cut off, cast down\nFor a rebuke and a perpetual shame. To a place called Cerson, he was cited without mercy, favor, or reason. Exiled and imprisoned as a thief, he was long tormented and died at mischief. Next to Bochas came Philip on the ring, whose empire no while endured. Like a heretic, cursed in living, and odious to every creature, he knocked down images and many fresh pictures of holy saints that stood in their temples. By this, the Romans were deceived, thinking him mad. Pursued by a manly knight named Anastasius, he was put out of his place. And in Cecile's power through great force and might, he had his eyes gouged out of his head. By judgment, his visage was disfigured. It seemed that he, by great outrages against Christ's faith, had defaced the images. Died at mischief, he was worshipped with blindness. Then Anastasius took possession. In his time, books bear witness and chronicles also mention, of the empire's division. That which was once one was divided into two. My author relates in his opinion, and thereupon designs a ground, causes, and root of their division. Toke originally of false covetousness\nAnd seriously he tells here the guys\nInto the church when riches brought in pride\nAll perfection was set aside\nThe pope's staff and potent of doctrine\nWhen it was changed and would not abide\nIn willful poverty but began to decline\nOn stately pastures and high horses to ride\nShort heirs were also set aside\nTurned to copes of purple and scarlet\nGowns of scarlet furred with ermine\nSlender fare of wine and water clear\nWith abstinence from bread made of wheat\nChanged the days to many fat dinners\nWith confectioned drink and hippocreas sweet\nAll sobriety did its bounds let\nWith new excess grew delightful\nCaused Greeks to withdraw them in sentence\nFrom the pope in Peter's place steadfastly stood\nAnd listed to him do none obedience\nFalse avarice caused this offense\nThat the Greeks did themselves divide\nFrom the Romans for her great pride\nThus covetousness and false ambition\nFirst caused great harm in the spiritual\nBrought in discord and division\nAmong princes in their royal estate Who climbs highest, most perilous is his fall. I record the aforementioned Anastace,\nPlaced by Theodosius,\nThis Theodosius did his best,\nDespite the hardships that constrained him,\nHe was willing to forsake the empire,\nFearing and dreading, he took the order of a priest from the imperial see,\nContent with little, living in poverty,\nAfter these changes, remembered by writings,\nAs I have told here in part,\nCame to Bochas, the four mighty kings,\nReigning each one in Lombardy,\nIn the manner and guise of Barbary,\nThey were arrayed in their passage,\nWith their faces and visages grown old,\nTheir beards hanging down over their navels,\nTheir garments of many-colored fabric,\nWith broad sashes encircling their waists,\nLarge buckles and pendants of fine gold,\nTheir breeches embroidered in the old style,\nFretted with pearl legs attached to the knee,\nPlaying to Bochas their adversaries,\nTheir shoes were newly raced to the ground,\nRichly transversed with gold wire. And thereon set many a strong stone,\nWhen Phoebus light shone full bright and clear.\nThese Lombard kings drew near,\nThe first of all, King Lupus.\nTo Bochas he came to comply, thus spoke Bochas:\n\"I, for my part,\nTo briefly recount,\nOne Grimaldus, prince of Lombardy,\nHas enclosed me in my region,\nAnd cruelly imprisoned me.\nThen sent a sergeant,\nSending some of my head, and there I ended.\nAfter this end, Bochas recounted,\nTo declare his mortal sorrow,\nNext in order came Alexius,\nA Lombard king, famous for riches,\nWho took upon him of surpassing prowess,\nTo bring about the destruction\nOf a prince named Comperton,\nWho also wore a crown in Lombardy.\nBetween them was war and great distance.\nBut all the people and lords of Pavia,\nWith mighty hand and marshal governance,\nBrought about the said Alexius' misfortune.\nComperton escaped from all fear,\nOf mortal revenge, let him strike off his head.\nAfter whose death, pitifully lamenting,\" Before John Bochas came to Aripetron of Lumbardy,\nOnce a lord and king,\nWho, like a fool of high presumption,\nWithout cause took offense,\nAgainst the duke of Bagaros for a dispute.\nThese princes two took the field,\nAnd from Aripetron the party began to appear,\nHis adversary at once, as he beheld,\nHis coward heart began to despair,\nFled to Pauye in fear,\nTook his treasure in purpose right away,\nFor great fear of being taken in flight,\nTook a vessel and entered the sea,\nWith sudden tempest and darkness assailed,\nHis barge perished by great adversity,\nAnd he was drowned with all his great riches,\nBehold here the fine of worldly wretchedness,\nNamely of them who seek great treasures,\nWho begin war against their neighbors.\n\nNext to Bochas, with heavy look and cheer,\nKing of Lumbardy showed his presence,\nCalled in his time noble Dediere,\nNotable in arms and of great excellence,\nAnd where his father had done offense,\nTo the pope and full great duress,\nThis king cast the damages to redress. Agistolphe was his father's name,\nwho brought great adversity to the pope.\nHis son, to increase his fame,\nof royal freedom and magnanimity,\nand of benevolent liberality,\ngave to the pope with humble reverence,\na stately city called Fiesole,\nalong with great treasure and great goods,\nas one who desires freedom to spare.\nA mighty castle which stood on the Tiber,\nwithin the bounds and lordship of Ferrara,\nwhich is a city clearly declaring,\naccording to my author's account,\nand stands upon the river.\nThis Dedier reigning in Lombardy,\nbegan to be famous at his beginning,\nhad a great name on every side,\nbut in this earth nothing endures,\nall stand on change and fortune at work,\nis found to be changeable and double in appearance.\nWhich of this king changed his disposition,\nthere he was generous in every way,\nhis goodness was changed into pride,\nand his largesse into covetousness.\nOf doubleness he began to divide,\nto call age again, as you will understand,\nHis said gifts out of the pope's hand. Which king had made an alliance with Pyppin, as the chronicle makes mention, in France, after whose death to have possession and full lordship of that region. He began anew to fall out, both with the pope and with the king of France, due to presumptions. In those days, the pope was Holy Adrian. He sought to halt the trouble and great mischance by requiring help from the king of France. And great Charles in Bohemia, as I read, came to the pope to help in this need. Charles, at that time, was the chief protector of the Holy Church and their peace and difference. With Deder, he met in Tuscany of knightly excellence. They had a battle to prove their might. Charles was the victor, putting Deder to flight. As I find, he fled into Pawe. Worthy Charles laid siege beforehand, constraining them on each side. For lack of victuals, they were almost lost. They lacked livestock, green and corn. By sudden constraint and great adversity. To King Charles they yielded up the citadel. King Edward was sent into France with mighty chains fettered in prison, like a wretch in sorrow and great penance. He died there without reason for his misdeeds, which had once possessed him so greatly. After his day, according to old writing, among Lombards, no king was ever crowned. After the princes rehearsed here before, a creature appeared, like a bishop rounded and shorn. And, as a priest, he had a broad tonsure. Her appearance and vesture were those of a woman, whom Bochas took heed of. Like a prelate's shape was her wedding. She was the same as the one from ago. Unworthy, she sat in Peter's place. She was afterwards called Pope John. A beardless priest, none was seen on her face. Of her birth, the place was named Ma. Upon the Reen, famous for provisions, In her youth and in her tender age, she forsook her kin and especially, she wished to cast herself off for her aunt's advantage. She gave herself to the church, her heart and all, and in the liberal sciences, she excelled in all seven by famous experience. Her name was known in many lands,\nFirst appearing when she began her search for provinces,\nCame to England,\nNo one suspecting but that she was a man,\nCame to Rome to tell her story,\nTaught grammar, sophistry, and logic,\nRead openly in schools, rhetoric,\nIn the time of Emperor Lotary,\nAfter the death, as mentioned,\nFrom my author if I shall not vary,\nThat the pope who was called was Leo,\nThe said woman, by election,\nI steadfastly was no one supposing,\nBut by no sign but that she was a man,\nThe book of Forty after that turned upside down,\nShe was named and called Pope John,\nOf whose natural disposition,\nFilled by process into temptation,\nQuickly with child the hour came upon her,\nWas delivered at St. John Lateran,\nAfter put down for her great outrage,\nI will spend no more labor on her,\nBut pass over all the surplusage,\nOf her living and of her great error,\nTurn my style to the emperor,\nCalled Arnold, and write his pitiful chance,\nSon of Charles the Great, king of France. To this Charles, as books determine,\nHe was not born in marriage,\nBut begotten of a concubine,\nHe took upon him surreptitious outrage,\nWithout title, birth, or lineage,\nTo succeed by fraud and false labor,\nAmong Romans to reign as emperor,\nHe was ungracious sitting in that estate,\nIn mischief he spent his days each one,\nWith lice and worms made unfortunate,\nThrough skin and flesh fretted to the bone,\nCraft of medicine nor succor was there,\nSo deep was the fretting in his entrails,\nDied in distress, no leech could aid,\nMy author Bochas stops here for a while,\nSharpened his pen of intention,\nBegan to anger to transport his style,\nTo write of tyrants, the transgression,\nMore wood and fell than any scorpion,\nThey counseling when they are most bold,\nTo remember of this proud Arnolde,\nHe was not in his pride assailed,\nNot with ravaging berries or wild boars traveled,\nNor with other mighty champions,\nWhich have conquered many regions,\nBut with worms engendered of his kind. In such disorder stood Arnold,\nWith lice and worms tormenting nature,\nBorn so near to Charles's blood,\nImpotent to endure the pain,\nAn unusual event, a prince could not be soothed,\nFrom small worms to be doubled,\nA great example for princes to abate their pride,\nTo consider their fragility,\nTo see an emperor to submit,\nTo lay his pride aside,\nIn Arnold's wise adversity,\nGod has the power to chastise their pomp,\nThe death of Arnold overwhelmed my pen,\nFor the great abomination,\nThen came the twelve in number,\nCalled Pope John as mentioned,\nEntering by fraud and false election,\nContrary to God's law,\nNot resembling Peter's governance,\nFrom the time in Rome that he began,\nTo sit as pope he gave his attendance,\nTo follow his lust and fleshly pleasure,\nIn hawking and hunting stood his felicity. And among women conversant to be\nExcessively riotous and gluttonous,\nHe gave him a holy token of God, no keep,\nGreatly discredited he was of lechery,\nKept in his court without shame or fear,\nA number of women in his circle as I heard,\nTwo cardinals intended\nTo correct and amend his vicious life,\nThese two cardinals,\nThe church scandalized, cast them to redress,\nMade letters, sent them to,\nDuke of Saxony, that he should dress,\nToward Rome and of high nobility,\nShow compassion to the holy church,\nMake of this mischief just reform,\nThis pope John, when he had perceived,\nThe manner of weighing of these cardinals,\nAnd how the duke had received the letters,\nHe made no delay in vengeance,\nWaited no longer for this judgment,\nCut off the nose of that one,\nHand of that other, and each was called John,\nThe emperor sent his letters,\nTo this pope with whole affection,\nOf his defects he should be amended,\nBut no correction was found,\nTherefore he was deposed and put down. By Cardinales for his cursedness, I will no more write of his wretchedness. For his defaults and great outrage, this John put down as you have heard decree. My author, after catching great courage, seeing this mischief in many various ways, arose in holy church among prelates, they accused themselves of their pride and presumption, openly revealing their disputes. While he began to study this matter, he suddenly remembered in his reason, written verily in the gospel, \"Touch not my prophets, nor come near them, nor defame them, nor speak evil against them.\" In no way should you maligne them. For this reason, as you shall understand, concerning this matter plainly as I read, my author drew back his hand, left his purpose, and went forth to proceed, to whose presence or heed he took, came Prince Duke Charles of Lorena. He begged him to write his grievous pain. This Duke of Lorena, as you shall conceive, was at war with the king of France. He called Hugh Capet and I perceive. An archbishop, to please the king,\nMade his ordinance against this duke.\nHe waited upon him, setting a trap,\nCaught him when he slept.\nThe said bishop falsely accused\nThis worthy duke of full false treason,\nWhich was called Ancelyne,\nAnd he was bishop at that time in Leon.\nBy fraud and false collusion,\nHe took the prince who was duke of Loreaine,\nAnd brought him to the king, who delivered him to Orlean,\nBound with chains.\nHis end was not mentioned,\nBut in a pit horrible and profound,\nMisery with hunger confounded him.\nI suppose this Duke of Loreaine\nWas consumed by the constraint of his pain.\nAfterward, princes four came down,\nEach for his party.\nThey told their griefs, and first Salamon,\nWho once reigned in hunger,\nBoth foolish and cowardly books specify,\nVoid of reason, disturbed by ignorance,\nAnd at a point could pursue no profit.\nFortune also dealt him a harsh hand,\nFor he was neither manly nor courageous. Two worthy knights there were,\nFamous in arms, notable and virtuous,\nThey came down upon Salomon,\nAnd drove him out of his land,\nThrough his unhappy, perverse, cowardice.\nNo defense was found in him,\nFlight was his shield, in no way,\nTo resist his enemies, he failed,\nHis heart could not come to presence,\nTo save his land, he feared himself so much,\nBochas writes no more of him.\n\nAnother king is recalled to mind,\nCalled Peter, reigning in Hungary,\nFor his defects against the king of France,\nI call him Charles, out of malice and folly,\nBy indignation, his torment was,\nHis eyes put out, there was no better succor,\nAnd after being killed by the Emperor's decree,\nAfter Bochas, there were two on the ring,\nThe Duke of Swene was the first, as I read,\nAgainst the emperor, he worked maliciously,\nHenry the Emperor reigning then in truth,\nBut for his malice, this was his fatal deed,\nBanished to dwell among savage beasts,\nKilled in a forest for his great outrage,\nWhen Constantine departed from this life. Which of all Greece was lord and governor,\nBy marriage of her that was his wife,\nA knight named Dionysius was made emperor,\nFortune granted him great favor,\nConstantinople holding in his hand,\nAs sovereign prince of all Greek land,\nYet there were some who grumbled and were enraged,\nAnd had great indignation towards him,\nThe king of Perse, Belisarius Tarquinius,\nBy force took many a region from him,\nMesopotamia to his possession,\nTaken by strong hand through his army,\nDespite Dionysius and almost all of his allies,\nBelisarius Tarquinian made himself so strong,\nBy manly force Dionysius was compelled to attack,\nAnd for Dionysius' part, he thought he was wronged,\nHe prepared great forces and arrayed himself,\nA day was set for their battle,\nDionysius, of ill fortune,\nHe and his knights were brought to disgrace,\nTaken in great disdain,\nIn whom there seemed to be no resistance,\nTo king Belisarius called Tarquinius,\nAnd when he came to his presence,\nAgainst him was this sentence passed,\nTo lie down flat and that king Belisarius. Shulde take his foot and on his throat set,\nWithout reverence, favor or respite,\nDyogenes brought forth on a chain,\nAt great festivals, his pain was assigned,\nAnd aldrelaste put out his eyes two,\nThe wheel of fortune turns as a ball,\nSudden climbing asks for sudden fall,\nA worthy prince, spoken of in many realms,\nNoble Robert, duke of Normandy,\nChose to the crown of Jerusalem,\nBut for this cause he did deny,\nFortune, to him, had envy,\nThe same Robert, next in order,\nThen came to plead his fatal unto Bochas,\nFor Christ's faith, this mighty champion,\nThis duke Robert, armed in plate and mail,\nWith manly Godfrey, Godfrey Bolillon,\nAgainst turks fought a great battle,\nFor Christ's faith, it should avail,\nTo sustain the law in their intent,\nTo all the kings of the occident,\nOf turks and saracens was so great a number,\nGathered in power, the faith of Christ falsely to encompass,\nBut there were made hasty ordinances,\nBy kings of England, Normandy and France. Godfrey of Bouillon, duke of Lorraine, was the first to cause disorder among the Saracens, despite their great might, in the battle in which Christ caused him to recover the field to support his right. Robert, a noble knight, was found there, and according to records of Jerusalem, was named to be king. He did not consent to the election, however, due to new information he had recently understood. His elder brother, William, who was dead in England, would not take the crown of Jerusalem willingly, but came to England to claim his right. Before he came, his younger brother, called Herry, had already been crowned king. Herry told his lords and princes that he was the rightful heir and entered the realm as such, with his brother being king of Jerusalem. God knew the situation was different from this. Robert, duke of Normandy, intended to seize the marquisate by military means. From his brother, he took the regality,\nTook his princes and his chivalry,\nThought he would come as a manly knight,\nArrive in England and rejoice in his right,\nBoth in one field assembled on a day,\nThe brothers two, each with a strong party,\nTo dare and make no delay,\nEach with the other to hold championship,\nBut when these lords saw the mischief,\nThey beseeched them and were not reckless,\nBetween the brothers to reform peace,\nThe said brothers were fully conceded,\nOn this point for short conclusion,\nAs in the accord was justly comprehended,\nHenry to hold and have possession,\nDuring his life of all this region,\nAnd Robert should have for his party,\nA share of gold with all Normandy,\nThree thousand pounds put in remembrance,\nEach year to Robert sent from this region,\nOf which payment to make full assurance,\nWas laid hostages, as is mentioned,\nBut yet a new dissension\nArose between the brothers from hatred and envy,\nFor a certain castle that stood in Normandy,\nWhich castle belonged to inheritance. To the king's jurisdiction, the duke took an advantage, despite the king's opposition. The duke then held possession, but when the king discovered this, he came to Normandy with a strong hand. The king made arrangements to reclaim his right, took the castle, and had his brother taken out. The brother was imprisoned with great force and left alone out of sight. The chronicle writes that he died after fourteen years in misery and woe.\n\nMeanwhile, Bochas was busy with his labor. The great emperor Henry appeared, showing himself. He complained about the great offense and distress caused by his son's unkindness. This son was also named Henry, and he was greatly accused of ingratitude because he had taken his father with force and a large following. Afterward, there was no reason for their enmity, and Henry the father died in prison.\n\nNext in order, with a sad and deadened face, To Bochas, I come to show my grief\nIocelyne, lord and prince of rage,\nA famous city for riches, this prince, my witness,\nWas greatly given to sloth and sluggishness,\nAnd all his lust he set in lechery,\nLeaving his lordship without governance,\nFor lack of wisdom and discretion,\nIn fleshly pleasure he found all his delight,\nAnd around him lay the countries,\nHe was not held in good reputation,\nCertain princes, my witness, describe,\nOf his lordship, they cast him down,\nAmong whom the prince of avarice,\nCalled Sanguine, the story is told,\nTo Iocelyne, having great envy,\nLaid siege to Rage the city,\nHe being absent far from that country,\nAnd thus, for sloth and wilful negligence,\nRage was taken by mighty force,\nIocelyne commanded him to prison,\nFortune was so contrary to him,\nLost his lordship and dominion,\nBehold the fate of vicious folk,\nSlow, delicate, proud, and lecherous,\nDied in poverty in misfortune and need,\nOf vicious princes, behold the final reward. Andronycus, true heir and successful ruler of Constantinople, crowned king in his old age. Next to him was Bochas, with a sad and pale face, urging him to take action and remember his unfortunate experiences among the Greeks through story and scripture. Andronycus ruled poorly, defying law and nature. He and his concubine shared a night of consent and fled together. Against him was his cousin, named Manuel. Manuel, lord of the land called Emmanuel, was exiled for a time due to his dissensions and many strange conflicts. He was later reconciled by his princes, hoping to improve his life. However, during his exile, he was made ruler and reigned over the great Asian island of Pontus. In this time, Manuel was dead. The story continues, stating that he had a son named Alexius, whom he left in his father's house during his absence. Alexius was the tutor assigned to him. I called Alixius, who was assigned as his tutor, the authority to oversee all governance and hold full power as a lord and emperor, with obedience from everyone under the empire. Princes lords gave him attendance, whether he was present or absent, and everything was done at his command. I mean, he had complete control. Constantinople, a city of great substance, was under his jurisdiction, but due to extortions he committed in the land and poor governance among the lords, there was a general desire to call Andronycus back to his empire and restore him as emperor. Andronycus entered the city, deceitfully, and sentenced all the bloodline of the imperial line to be slaughtered, except for a prince named Isidorus. Thus, the truth was clearly seen. He was vengeful in his old age, just as he had been in his youth. Full of false outrage, he was the last to be malicious in spirit. Toke to the council in Greece, he was thus named. All such as were discredited or defamed, Homocydes he had in his household, Tyrants who acted against righteousness, Cherished all who were hardy and bold, Widows, wives, maidens, to oppress, Ribaldry was called gentleness, Spared none, not even himself, being so lecherous, Women sworn chaste nor people religious, Had also no manner of conscience, To his subjects falsely by ravine, Took what he pleased by unjust violence, To all vices his youth he did incline, And all that were of the royal line, Were slain each one except Isacyus, As I told earlier by Andronycus, And as I find for him in haste, he sent For this purpose to come to his presence, To murder him, this was his intent, By diverse tokens and many eyewitnesses, And fully knew the fine of his sentence, He, like a prince, desires none to come, Somehead of the messenger, And after that, of manly providence, Made the city show him like a knight, Pray, lords, to give him audience, Princes, judges, to do him right, That he might declare in that sight. Great injuries, outrageous wrought by Emperor Andronycus,\nKnow all citizens, of your Emperor Andronycus,\nNot an Emperor as you may know, but a tyrant, cruel and fierce,\nA false murderer, vengeful and disputatious,\nWith newfound and forward, false courage,\nSlain the imperial line, there is no life left of the blood,\nSave I alone of the royal line,\nAndronycus, like a tyrant, wroth,\nHas slain each one briefly to terminate,\nHis sword of vengeance they could not decline,\nNow purposes mortal tyranny,\nSlay me also that am of their alliance,\nRequiring you in this consistory, O citizens present,\nTo remember and call to memory,\nHow this famous imperial city\nHas always been ready to do equity,\nAlso noble in its nobility,\nWrong of tyrants, manly to oppress,\nPhilosophers and poets alike decry,\nIn their verses, prudent and notable,\nBlood of tyrants is noble sacrifice,\nTo God above when they are vengeful,\nAnd since you are rightful, just and stable. In your works void of variety,\nWe weigh this matter justly on balance.\nThe people all in agreement,\nFor the outrages of this andronicus,\nBrought him down by rightful judgment.\nIn whose place set up Isacius.\nThe said tyrant forward and vicious,\nBegan maliciously and dressed himself,\nIn his difference to make a fortress.\nIt helped him not to make resistance.\nSo he stood void of all favor,\nSieged, he was, and by violence,\nMaugre his might rent out of that tower,\nSpared cruelly, felt no better succor.\nSod all naked, quaking in his pain,\nAnd first rent out one of his eyes two.\nMoreover, he had this reward,\nWithout help, succor or respite.\nRode on an ass his face set backward,\nThe ass's tail holding in contempt.\nWhom to behold, the people take delight,\nTo pour and rich through the city.\nHim to rebuke was granted liberty.\nAfter all this, in a cart set,\nAnd vengefully led out of town,\nBy decree hanged on a high gibbet.\nThe people on him to his confusion,\nMade clamor and terrible sound.\nWould never from the gallows depart. In this tragedy, Tyll, instigating mischief through death, ends the age of Audronytus. Bochas makes an exclamation against all princes, as long as they have power and dominion, they use tyranny for extortion. Concluding that their false living requires an evil ending, Bochas makes no exception, even for the lecherous tyrant who makes no distinction between wives and maidens, following his forward and disgraceful lust. He spared no woman of religion, making them break their profession by violence. Of right, this requires an evil ending. Most in murder, he was contagious, shedding innocent blood. Vengeful against all virtuous, he sought occasion against his kin to kill them, from whom he came down. This wicked behavior requires an evil ending. Bochas accuses princes of outrageous behavior, which, by their proud, hateful abuse, are contrary to God and man. Having a false opinion in their hearts, they may devour their power, searching for it relentlessly. Which shall not fail to have an evil ending\nNoble princes you who have been desirous\nTo persevere in your dominion\nAnd in all virtue to be victorious\nCherish truth, put falsehood down\nBe merciful, measured by reason\nOf Andronychus, the surfeit showing\nThat you, by grace, may have a good ending\nAs is rehearsed when Isacyus\n Had all the empire in his possession\n To avenge the death of Andronychus\n Constantinople in that royal town\n A brother of his came down\n With a burning basket, bright as gladness\n Made him blind, no more I read\n Except Isacyus was taken at mischief\n By him who worked to his destruction\n Lying away as does a cunning thief\n Took the emperor, put him in prison\n Vengefully he did execution\n As is remembered with a burning basket\n Red-hot and so he lost his sight\n A son he had called Alexius\n Tender of age, cast him to succeed\n By his tutor, false and contrary\n Murdered he was at mischief\n The same tutor, intending as in deed\n Of the empire by false collusion By fraud and deceit to gain possession, in this chapter I find no more reference to him, except in writing from my author, the process suggests. Here comes in haste Sangot, king of Egypt, and with him pitifully weeping, the two mighty princes of Sudan, reigning in Damascus, lamenting their falls. Of Alopye, Salech was one, ruling in Damascus in his true right. Cathabadyn, another Sudan, was also there, noted for his knightly deeds in those days. And for the Sudan of Babylon, called Saladin, was oppressed with war. For his aid, these princes sent two, to come in haste with all their chivalry, to support and do their best to sustain their party, whose request they did not deny. They did not delay but made themselves strong to stand with him, right or wrong. Concerning this matter, to summarize, the princes came, Salech and Cathabadyn. For their reward, they found ingratitude, in this case, for the aforementioned Sudan, Saladin. Found him unfairly, openly from their estate as it was known, they were disgraced and brought down low. Of this, in Bochas I did not read further. For he immediately leaves this process and addresses Robert, called Farentyn, reigning in Tarance. Lost his lordship through sudden violence, he reigned but a short time. This said Robert lost his governance. Next to Bochas came Quillyam of Cecile, king of that country, lord of great power. Lost his kingdom through varied fortune. His eyes, both rent out from his head. Afterward, he died in misfortune and fear. Quillyam, reigning in Cecile, was born nearby, not of any alliance, to Robert Quistrede. According to the chronicles, there was once a duke of Normandy, Robert, who greatly delighted in chivalry. With his brother, notable in renown, they brought Naples under subjection. His brother's name was called Roger. He had a son, called the heir, Tancred. Which took upon him to reign as successor,\nIn Cecile Tancret was governed,\nAgainst whom by title sought far,\nOf Aliance he began a mortal war,\nFor a maid called was Constance,\nThat daughter was to King Roger,\nWhich was stirred by spiritual pleasure,\nTo be religious of whole heart and enter,\nAnd by the record of the chronicle,\nThis Constance has the world forsaken,\nAnd to religion has her body taken,\nOf this Constance the self same year,\nThat she was born, as is mentioned,\nThere was a clerk, a great astronomer,\nWho told of her birth by calculation,\nShe would cause the desolation\nOf that kingdom by process of her age,\nBy the occasion only of marriage,\nSome that were to Tancred great enemies,\nBy their unwelcome exhortation,\nMoved the emperor, who was hasty,\nTo take Constance from her religion,\nAnd by the pope's dispensation,\nShe wedded was the emperor by his might,\nWith a great number of Italians,\nThe Emperor entered into that region,\nBut by favor of Cecilians. Tancred long stood in possession, but through fortune's transformation, he concluded his sentence in death from the pestilence. His young son Quylliam did not fail, with Cecilian's help, to keep his land and rightfully possess it. He met the emperor with stately apparel, made ready with him for battle. But the emperor, to his great advantage, changed his mind through deceit in his heart. Pretending peacefully during the discord, the emperor cast another plan. By a false color, he fell into an agreement. Young Quylliam was unwittingly deceived. Under the third treaty, Cecil was falsely deprived of his region. He was sent to Italy and thrown in prison. By the treaty, the story is told of how all was concluded under false treason. With Quylliam were taken his three sisters. Their eyes were put out for further conclusion. He was condemned to prison and died in poverty, losing his inheritance. Behold the fine of worldly change. Further to write, as John Boccaccio began, after Quylliam was put from his realm. To him appeared Quintus Lusianian,\nChosen before King of Jerusalem,\nWhose knightly fame shone like the sun,\nWhich by his nobility he had once attained.\nGodfrey was present, who was duke of Lorraine,\nBut by the name of Saladin, called Saladin,\nHe was granted that dignity.\nAll worldly pomp draws one to decline,\nSo, due to the constraint of his adversary,\nThe years passed of his prosperity.\nHe went into Cyprus as a fugitive.\nWhat followed after I do not know in his life.\nTo make his complaint, after him came one,\nWho had stood in great perplexity.\nHe afterward was king of the city,\nCalled Jerusalem and also Baidar,\nA fair daughter young and tender in age,\nJoined after to Frederick in marriage.\nBeing at that time lord and emperor,\nHe was desirous above all other things,\nOf Jerusalem to be governed,\nAnd of Cecily to be crowned queen.\nHowever, for his subtle working,\nHe was constrained from that party,\nTo be a captain for hire in Lombardy.\nNear Bochas, crooked, halt, and sick,\nOne called Herry came to plead,\nThe eldest son to Frederick. Which, by sickness, had endured great pain,\nThe chief cause being that he had lain so long in prison,\nAll his disease at great adversity,\nI shall briefly summarize,\nBy his father's stern cruelty,\nAs Boas relates,\nAnd this Henry, the second,\nWas born like him,\nThis Henry, by the dissent of line,\nCecile's first was crowned king,\nAnd of Jerusalem, whose renown shone,\nThrough many a land at his beginning,\nAnd fortune was remarkably active,\nIn all his works, Jupiter was favorable,\nOf his person he had this advantage,\nHe was right acceptable to all people,\nWell commended in his flourishing age,\nOf cheer and face and look right amiable,\nAnd of his demeanor very demure and stable,\nCalled in his youth such favor he has won,\nOf princes all very light and sunny.\nBut often it happens that a glad morning,\nWhen Phoebus shows his beautiful and bright beams,\nThe day following, likewise, is sunny. With some dark sky concealing its light,\nAnd similarly, through fortunes, this said prince,\nBy his false variance, found in her wheel,\nInflicted upon himself most noxious pain.\nWho can appease the furies of fortune,\nHer turbulent waves to make them calm and plain?\nWhere men most trust, they find most disease,\nWhere double courage stands in no certainty.\nA shining day is often meant with rain.\nThus, Frederick the Great's instability\nBrought his son into misfortune and distress.\nThis Frederick raised up in great favor,\nBy the pope's diligent efforts,\nTo the state, lifting it up to an empire.\nBut through his fatal, forward, unkindness,\nFueled by covetousness, he took upon himself,\nThe part of Christ's church to occupy.\nFilled the pope's indignation,\nCounsel nor treaty could not prevent,\nBut with malice and presumption,\nHe cast himself into a great battle\nThe said Henry, his father, began to counsel,\nAgainst the church, to do no violence,\nBut to submit himself with humble obedience. This story concerns the strife between these great estates. Frederick had his son accused to him of criminal treason against his majesty. He would not suffer this, acting maliciously and refusing without cause. By his father's cursed, false accusation, he was commanded to die in prison. Some books say he was taken and brought to his father for sentencing. But like a man, he passed sorrow and thought which life had no warning. With great fury and violence, as he was being led on horseback, alas, his horse fell, and so did his neck. Some books also recall that his father took advantage of the situation and, when he had long been in chains, died at great cost in prison. And some say that he fell from a bridge, as Boccaccio relates here, and drowned in a deep river. Next in order, my author makes a special commendation of those disposed by nature and by their kindly inclination, as blood requires and generation, to acquit themselves in thought, will, and deed, without feigning to their kin. None unkindness be found in them for any adversity,\nConsidering natural gentleness is mercy and pity,\nAvoiding the false duplicity that was in Frederyk,\nWho unkindly let sleep his son, called Herry,\nPity is appropriate to kin,\nFather and mother by disposition,\nTo cherish and feed their children till seven years pass the law,\nAnd as they are bound by natural reason,\nThat time passes their tenderness to incline,\nToward fortune by virtuous discipline,\nThen afterward in their adolescence,\nTeach them virtuously and chastise,\nNourish them in doctrine and science,\nFoster in them virtues to despise,\nTo be courteous, prudent, sad, and wise,\nFor when they begin with virtue in that age,\nGladly after they do great outrage,\nAs it belongs to every gentle line,\nAnd royal blood shows them self benign,\nOf humble hearts do they in reverence pay,\nAlways remember in their adulthood,\nSix princes that wrought the contrary. For which fortune was their adversary Everich unkind to others? In cursed blood may no kindness be found Of one tarant sauvioreth tree and vine The fruit also bears witness and similarly The father's cursedness With a mortal sword in nature reproachable Against the child is often seen vengeful Among which Brutus is reckoned one Next in order follows Maulius Slaughtered their children by record each one Philip Maulius and also Cassius And cruelly Herod fell and malicious Frederick also most vengefully Slaughtered his son named Herry This Frederick ever benign and contrary Toward his son not gracious nor benign From the holy church unwisely he began to vary And wrathfully maliciously And like a man obstinately and undeserving Died a cursed death Through misgovernance Without confession or repentance Next to Bocas of Poitiers came the king Began his fall and specifically complain Called Manfred and for his false dealings Put down and killed because of his tyranny What avails scepter or regality? To a tyrant who desires no warning,\nLook down, cast pale and deadly eyes,\nNext comes Ennis of Sardania,\nTo tell the manner how he called Bonia,\nBy them conquered and with chains around,\nDied in prison so long he lay bound.\nFollowing my author, called Bochas John,\nIn Sardania, as he relates,\nThere was no serpent nor wolf in that land,\nHaving a well of very kind,\nTheir eyes touched with the water makes blind,\nTo true people as it does divine,\nWater from it was health and medicine,\nThere also grows an herb as books say,\nWhich is so diverse in nature,\nWho tastes it, laughing he shall die,\nNo medicine can help them nor save,\nThe touch of it stands also in event,\nIf it enters his mouth on any side,\nHe shall live for laughter, not abide.\n\nAnother Frederick was slain by his brother's judgment.\n\nThere was another fierce Frederick,\nSon of Alfonso, who was king of Castile,\nOf courage wild and also fierce. His own brother falsely beguiled,\nBegan a war lasting but awhile,\nWhose purpose was his brother to deceive,\nAnd the crown of Castile to receive.\nThis Frederyk came with a great battle,\nAgainst his brother for the same intent,\nYet he failed in his purpose.\nGod nor fortune were not in agreement.\nTake in the fee,\nOf his brother for his great trespass,\nSlain openly had no better grace,\nManyettus of Perce, lord and king,\nCame next in press, distressed in great pain,\nUpon fortune pitifully pleading,\nHis adversary so constrained,\nFor there was one who hated him,\nCalled Argones, void of title or lineage,\nManyettus proudly began to slander,\nWhich Argones, for his presumption,\nTook at misfortune by sudden violence,\nHis judgment was given to die in prison,\nOf no power to make resistance,\nBut fortune, which can make no difference,\nCaused them both to die at misfortune's hand.\nAfter these aforementioned things were recounted,\nAs Bochas recounts in his style,\nCame noble Charles to presence. King of Jerusalem and of Cyprus,\nWhose author was astonished for a long time\nTo see his knightly face appear\nWith such a countenance enter the place\nFor by his demeanor, those who beheld him well\nFirst considered his look and his visage\nIt seemed he traded on Fortune's wheel\nAnd from his noble marshal's courage\nHad gained advantage\nShowing himself on each side\nHis and his might utterly differed\nFirst to commend his royal high lineage\nAnd his virtuous famous alliance\nAnd by writing and praying in language\nHe specifically named him\nSaid he was born of the blood of France\nAnd to increase his most sovereignly his price\nHe was brother to St. Louis\nGave France this commendation\nSo, just as Phoebus passes every other star,\nSo that kingdom in comparison\nExceeds every land, near and far,\nIn policy, be it peace or war,\nFor it transcends in peace by providence,\nAnd in war by knightly excellence\nThese words are not taken from my author\nEntitled here for a reminder. By one Lawrence, translator of this process, to commend France to praise that land, which was all his pleasure. Since the influence of that royal land made Charles so worthy in his hands, Of whose nobility pope Urban had joy, He encouraged him for virtuous living, Which at that time was Duke of Anjou. After chosen of Cecile to be king, Pope Urban required by writing Towards Rome that he should dress As king Manfred was to oppress Against the pope and the holy church right. This said Manfred did great extortion. Noble Charles, as God's own knight, came with a strong hand to Rome town, Which in his coming gave possession To Guyot de Montfort to have the guard And govern the wardrobe To Rome with great orderly procession. They passed over the bounds of Italy. This manly knight, Charles, born in France, Led with him many strong battles, Manfred's enemy, manly to assail. But all this while to stand at difference, This said Charles found no resistance, Entering Rome to be their protector. Charles received a warm welcome upon his first entry. Chosen and preferred as chief senator by the pope, delighted by his arrival, Cecile crowned him king and granted him full possession of Jerusalem. This treatment greatly benefited Charles, who entered the land with knightly attire. Upon reaching Cassyne's gate, he engaged in a great battle with King Manfroy, who attempted to assault him. In summary, Charles inflicted a defeat on Manfroy, who was slain in the battle, and took possession of the land. The Romans were pleased and submitted. However, rebellion existed in Cecile. It was quelled, but Son of Conrade, who claimed to be king, proudly took his place at Aligate, an old famous city. Noble Charles, with a knightly demeanor, confronted him, forcing him to flee and seek refuge in the countryside. To avoid trouble and ensure certainty, Charles ordered Corandyne's execution. Among kings notable and glorious, Charles was made mention,\nLike a strong and victorious prince, in full possession,\nOf Cecile and all that region, against whom was no disobedience,\nHe yielded his heart to his governance,\nBy title also through his alliance.\nFortune greatly magnified him,\nAs it is put in remembrance,\nThe noble princes who were called were Marie,\nDaughter of Stephen reigning in Hungary,\nJoined and knighted in marriage,\nTo Charles' son, to increase his lineage.\nThis same Charles, by authority,\nAs he pleased, was made king,\nOf the great city called Jerusalem,\nOf towns most sovereign,\nBy which title he bore two crowns,\nHis brother Louis' old books say,\nThe same time in Egypt began warfare,\nHe brought all the countries around,\nWhich the Saracens falsely occupied,\nTo submission of Jerusalem, that land to magnify,\nCarthage in Africa with all their regalia,\nAnd all the countries being before contrary,\nTo King Charles became tributary. This, while he sat in his highest glory,\nLike Phoebus shining in his midday sphere,\nWith many conquests and many great victories,\nWhen his nobles shone most bright and clear,\nThe same time, with a frowning face,\nFortune turned from Charles and departed her favor and grace.\nThis lady Fortune sells in one,\nShe is so changeable in condition,\nA sorceress, a traitor in common,\nCast a false spell to his destruction,\nOne of his sons was slain with poison,\nWhich eclipsed my author does express,\nA full great party of his old joy,\nHe was defamed of all the vices,\nWhich pertain to tyranny,\nI mean the vice of froward avarice,\nWhich is contrary to his chivalry,\nDefamed also of false accusations,\nWhich was sustained through his maintenance,\nWithin the land by a knight of France,\nThe same knight abiding in his house,\nAll ceaseless,\nThe great offense was so scandalous,\nThrough all the region it began to spread,\nFor this woman openly, as I read,\nWas wife to one who suffered this offense. And to be avenged, John Prosith, whose name was plainly known,\nWas diligent in carrying out his plan,\nTo make King Charles bear the blame,\nSlaying all the French men in that land,\nWithout grace, mercy, or pity,\nAnd to execute his decree in full,\nRequired was the king of Aragon,\nLost was Cecile's whole region,\nWith obedience from many lands,\nAnd Jerusalem's possession,\nFilled by process in great adversity,\nAnd last, constrained by grievous power,\nHe humbly prayed to God most meekly,\nWith heavy heart, to be soon dead,\nOverwhelmed by sorrow in his heart,\nHis strength giving way to malady,\nHe lingered long until he grew old,\nAgainst fortune, no remedy was found,\nAnd by occasion of false accusations,\nFilled with mischief, sorrow, and fear,\nThis Charles died, no more of him I read,\nLike Phoebus in some morning's freshness,\nAfter Aurora, the day clarifies,\nFalls often that his bright shining\nIs darkened by some cloudy sky,\nA likeness shown in this tragedy,\nExpertly in Charles the story is proved. Youth and age truly reckoned\nThe fair day men do praise at euery eue\nThe noble fame of his fresh gynning\nTo Saint Lowe he was nearly alleied\nRight wisely\nCalled the flower of knighthood, the pride of chivalry,\nTill Maintenance of outrye came into his court to harm his name and grieve\nHis life, his death put in jeopardy\nThe fair day men do praise at euery eue\nLike desert men have their rewarding\nA virtuous life does princes magnify\nThe contrary to them is a great hindrance\nFolks experienced cannot deny the truth\nSearch out the reward of cursed lechery\nWhere it is used, the household cannot prove\nIn this matter, to Charles, have an eye\nThe fair duty to praise towards euery eue\nNoble princes all vices eschewing\nYour high courage, late reason Guy,\nWithdraw your hand from riotous watching\nFlee fleshly lusts and vicious company\nOppress no man, do no tyranny\nSolicit the needy, poor folks, do relieve\nLate men report the prudent policy\nOf your last age when it draws to an end\nAfter Charles' story, read the woeful fine. As you have heard the manner and guise\nOf John Bochas, appearing to Hugoline,\nOnce called the Earl of Pise,\nUntil they rose again against him,\nMost vengeful, cruel, and unkind,\nSlaughtered him in prison,\nSaving only his children from hatred and envy,\nWere murdered as well.\nNext, with his complaint, the king of Armonie\nCame before Bochas, who was then called Athony,\nA Christian prince renowned for our faith,\nDetermined not to err from it,\nHe waged war against Tertarius for a long time,\nThis manly king, renowned in knighthood,\nIt was shown to those who wished to see,\nHad a brother, Fallon, envious and despising,\nDesirous to succeed\nIn place of his brother the kingdom to possess,\nBy false treason, he was deprived of his right,\nKept him in custody and put out of his sight,\nThis Fallon lost both happiness and grace,\nAnother brother is mentioned,\nBy strong hand he was cast out of his place,\nDriven from that region,\nSeized by force and imprisoned,\nDied there, no one dared visit him.\nLo how God can quell treason and murder.\nAmong these unfortunate princes, three. Which they showed openly of their faces,\nPope Boniface, by great adversity,\nApproached the eighth of that name near,\nA thousand three hundred and thirty-three was the year,\nFrom Christ's birth by computation,\nWhen he made his lamentation,\nThis same pope took occasion,\nUnder Peter's rule he kept governance,\nTo interdict all the region,\nDuring the reign of King Philip in France,\nDirect bulls down into constance,\nTo Nicholas, made by Boniface,\nArchdeacons of the holy church, nearly each one,\nBishops of France freely declared,\nProvoking by points many more than one,\nIn a great sin openly and unsparingly,\nBy him, the church was hurt and not repaired,\nHe put on him crimes of great misgovernance,\nDenouncing enemy to all the land of France,\nPut on him many great outrages,\nWrongly, he had done offense,\nTo a Cardinal born of the Colonna lineage,\nDe Columna,\nFor which cause he kept him absence,\nOut of the court through where he was born,\nBy which occasion, the pope lost his life,\nThe Colonna lineage has so acted. Toke Boniface for his old cruelty. With great force and power they brought him to a castle which stood in the city called Sancti Angeli. The cardinal gave authority to a Cardinal and by commission the power to execute these matters, hanging in the balance between parties, both Romans and prelates, as well as the French. The pope kept within the castle, staying there not long. Filling a flux and afterward, for necessity, he ate his own hands as I have read. The hour of his dying is mentioned. About the castle there was marvelous lightning. None such before was seen. While Bochas was busy writing the fall of this Boniface, the order of Templars came before his face. The Chronicles record the truth. Calling to mind the first foundation, the old authors agree. Of these Templars, how the religion began at that time, when Godfrey de Bouillon had won the noble knightly man Jerusalem, that order first began. By certain knights who did their diligent labor. When the city was first won,\nBy noble Godfrey, duke once of Anjou,\nThey began this order as king,\nOld books well know.\nTaking a grounding in poverty and humility,\nTo found this order was their business.\nTheir beginning was of devotion,\nShe, Itaca, took a vow of willful poverty,\nAnd made first their habitation,\nNear the temple, not far from the city,\nIn token of cleanness, sworn to chastity,\nOf the temple, like to their desires,\nThey took that name and were called Templars,\nOf the holy church being their head,\nA white habit they bore at that time for chastity,\nEugenius later gave them a cross of red,\nAnd to defend pilgrims from fear,\nGain Saracens through their high renown,\nThis was the chief point of their profession,\nWhile they lived in willful poverty,\nThese cross-bearing knights in white mantles,\nThey are spread in many far countries,\nFor in perfection was set all their delight.\n\nThem to encourage, great alms they gave,\nBy which they grew in great riches within a few years. The number of their religion's adherents and the fame of the Templars, with their sudden rising in their profession, gave them delight with tours and castles. Appalled in virtue, which brought in many vices. It would be too long to enumerate them all. Among other things, I find there was one - a manly knight named Jacques, whom they called him. He was great in authority among them, as chronicles remember of old. Jacques, born in the realm of France, was of noble descent for an immense inheritance. The same Jacques was a manly knight, fresh and lusty of spirit. He had an elder brother who occupied the entire inheritance because Jacques was younger and not yet of age. Nothing could transfer possession from that inheritance. His elder brother occupied it all. While this Jacques was of low degree, he was eager to be equal. Constantly held back by obdurate power, he sought a means to surmount it. He was chosen master of the Templars. He was promoted by free election. By those who should choose him of right,\nHe had great dominion, riches, treasure, and great power and might,\nA manly knight was he at that time.\n\nRecall Philip the Fair, crowned king of France,\nWho had great indignation against the Templars and all the knighthood,\nHe issued orders for their destruction,\nGave authority to fortify\nClement's decision, if you can remember,\nAll the Templars were destroyed on a day,\nFor certain heinous crimes to hear,\nAll atones were set in prison,\nBy their friends, counseled to ask mercy and pardon,\nThat they would, by plain confession,\nRequiring him kneeling on the ground,\nAnd as their transgressions were acknowledged,\nJacques was taken and with him three others,\nKept in custody and sent to prison,\nThe remainder of their iniquity was ordered,\nTo be punished by open judgment,\nTo mighty stakes to be tied and burned,\nThe king, in this manner, showed them grace,\nSo they would confess their transgressions,\nBut all in vain, they were so obstinate. All agree and of one mind\nTo ask for mercy were obstinate\nThe fire ready, all with one language\nWhen the flame approached their faces\nFull plainly spoke, cried pitously\nOf their acts which they were not guilty\nFrom their purpose they lifted to decline\nBut with one voice each one and one sound\nFirmly affirmed until they did fine\nHow their order and their religion\nWere grounded in perfection\nAnd their death truly in deed\nWas compassed with malice and hatred\nThe said Jacques of whom I spoke before\nWas brought to a place which was called Leon\nBefore two legates or else his life was lost\nHe openly made his confession\nHe was worthy for a short conclusion\nTo be dead by rightful judgment\nThis was his end, he was burned\nBochas commends with great diligence\nHow each of them was in his country\nSovereignly by virtuous excellence\nOf old commanded for their patience\nWhich may be set and crowned in his stall\nAs Empress among virtues all\nMonge Ceciliens, first Theodorus\nFor patience had in great reverence. Among the Greeks, the story goes as follows:\n\nArtaxerxes, renowned for his magnificence,\nDue to his virtuous nature grounded in patience,\nBecause he was virtuous and wise,\nGained sovereign price for his suffering,\nAmong Romans, put in remembrance,\n\nScholastica, both philosopher and knight,\nFor his martial, hard, strong constance,\nWhen he stood amidst the flame light,\nHand and fingers amongst the coals bright,\nUntil the joints falling here and there,\nFrom the wrestling match they were apart,\n\nFirst Theodorus, born on the famous isle,\nThrough Pacien's great pains enduring,\nChief philosopher called by Cecile,\nWith chains bound upon the ground lying,\nOn his body laid red-hot gaddes burning,\nSuffering his pain, he refused not,\n\nBy King Jerome the tyrant Ciracuse,\nFor common profit, suffered all his pain,\nLong time before lying in prison,\nWhich, by the consent of more than one or two,\nWas the most chief by conspiracy,\nTo bring the tyrant to his destruction,\nFor no pain that he might endure,\nThe conspiracy he would not disclose. Rather he chase in mischief to die,\nThan by name openly declare,\nOf him that slough the tyrant truly to see,\nThought of right, no man should spare.\nFor common profit, health and welfare,\nTo slay a tyrant demanding the best,\nFor the peace of a region,\nFor which title he lists would suffer death,\nAll his torment he took most patiently,\nTheodorus till he yielded up the breath,\nGrutchyd not with noise nor loud cry,\nAmidst whose heart roted was faithfully,\nCommon profit both praise the same,\nAmong Cecilians to get him a name,\nGreeks also commend above the stars,\nAnaxares and greatly magnify,\nCause that he to cease mortal wars,\nLest he spare to acquit his party,\nIn rebuking manfully the tyranny\nOf N,\nReigning in Cyprus in his royal state,\nSpared neither for death nor fear,\nHim to rebuke by virtuous language,\nThe tyrant had cut off his head,\nHis tongue in haste but he with strong courage,\nSaid he should have no advantage,\nOf that member which with all his might,\nHad told him truth in the people's sight. Of his manace he told little tale,\nBut of his tongue, of strong courage,\nHe chewed it all in small pieces,\nOf manly heart, he thought it no damage.\nHe spat it out into the tyrant's face,\nTo put his name forever in memory,\nSceuola equal to these two,\nFor common profit by just comparison,\nHe pressed him, did his best pain,\nTo slay Procneia, enemy to Rome town,\nTo accomplish his intention.\nHe took a strong dart right passingly threatening,\nWith all his might, cast at the tyrant,\nOf his me, to slay his enemy according to his intent,\nWhich in Tuscan by many strong battles,\nGains Romans with his knights,\nThis Sceuola burnt his own hand,\nBecause he failed in his art,\nTo slay Porcena with casting of his dart,\nTo declare the force of his manhood,\nHe put himself avenged to be,\nAs I have told in cooled red,\nHis hand he burnt for love of his city,\nOnly to acquit his magnanimity,\nOf fierce love his city to save,\nTo slay the tyrant because he failed,\nThus for to put the marquis' mercy in suspension. Of these noble philosophers three,\nTheir minds and remembrance eternal,\nHow they quitted each like his degree,\nFor a pure party to the common good,\nTheir joy and inward delight was,\nBeyond common profit, availed not,\nFirst Theodorus placed himself in peril,\nFor Cecilius to die in prison,\nAnd for Greeks, noble Artaxerxes,\nHis tongue torn felt great passion,\nAnd Seneca for Romans and their town,\nEndured his hand by short affliction,\nIn coals to be burned, a martyrdom it was,\nIn their manner, to have such great constance,\nWere so steadfast of heart, body and cheer,\nFor the common profit of face and countenance,\nUnto death without variation,\nGat the triumph by sovereign excellence,\nWith laurel crowns crowned for their patience,\nLike as Phoebus passes the little star,\nHighest up raised in his midday sphere,\nSo this virtue in trouble and war,\nCalled patience most freshly does appear,\nAmong virtues to show its beams clear,\nFor patience knit with humility,\nWhere they abide may none err. Tyrant's heart this virtue appeases,\nModifies their cruel, fierce wrath,\nRage of lions who live in ease,\nPresses malice of the people,\nOur joy first with meekness began,\nFrom Judas, the strong, hardy lion,\nA maiden's meekness from heaven brought,\nIn battle and mighty strong shields,\nA vice with suffering wins the victory,\nPatience conquers champions,\nLowliness in virtue, by many old histories,\nAnd meekness perpetual in memory,\nAll to conclude, grounded on reason,\nA maiden's meekness wrought our redemption,\nVirtue of virtues, noble patience,\nCrowned with laurel, honor, price, and revere,\nBe you princes most pleasing,\nMost renowned by old remembrance,\nOf whom the mighty marshal's armor,\nGains all vices, longest may endure,\nGrounded and garning to stand at difference,\nAgainst Satan's infernal power,\nLaureate queen, where you are in presence,\nHave no governance from outrages.\nConduct head, spring of plenteous abundance,\nCrystal, celestial, in figure. \"Gain all vices which longest may endure,\nFounded by sovereign excellence,\nOf spiritual building and substance,\nEmpress of most magnificence,\nWith heavenly spirits next in alliance,\nWith life everlasting, thy triumphs to advance,\nAnd eternal joy thy nobility to assure,\nIn the golden throne perpetually to endure,\nThree hierarchies living in presence,\nWith whom humility has sovereign acquaintance,\nWhere Osanna with devout diligence\nSings of angels by long continuance,\nBefore the throne keeping their observation,\nSing Sanctus, sanctus, record of scripture,\nWith voices memorial, perpetually to endure,\nThe burning love of cherubim by ferocity,\nPerfect in charity, diligent obedience,\nAnd Ser,\nAnd orders nine by heavenly concordance,\nDominations with virtues in attendance,\nBefore the Trinity sing freshly by measure,\nWith wise memories perpetually to endure,\nSuffering of penances has but an appearance,\nDone for vanity hanging in balance,\nBut Christ's martyrs in very existence.\" List again tyrants make no repugnance,\nRather die than show God displeasure,\nShown in no mirror likeness nor picture,\nTake full possession forever with Christ to endure,\nOf them that set in God their affiance,\nRecord of Stephen Vincent and Lawrence,\nBlessed Edmond, by long perseverance,\nSuffered for our faith, victorious torment,\nKing, maiden, and martyr, a palm to recover,\nIn the heavenly court perpetually to endure,\nAnd for to set a manner difference,\nIn Bochas' book told every circumstance,\nHow for our faith by full great violence,\nDiverse saints have suffered great penance,\nStable of their cheer visage and countenance,\nNever to vary for no adventure,\nLike Christ's champions perpetually to endure,\nWhose foundation by notable providence,\nGrounded on Christ their souls to advance,\nGrave in their hearts and in their conscience,\nEnduring all trouble of worldly perturbance,\nChanges of fortune with her double chance,\nLoved God and feared above each creature,\nIn hope with Him perpetually to endure. When the poets had written of patience and commended the virtue of endurance, Philip the Fair came to his presence. He was the fifth named, crowned king of France. Philip complained of his unfortunate chance and the cruel adversity of fortune, which had wounded him with a grievous sore. He asked Bochas to determine how he had been slain by a wild boar in a forest called Compyne. He related how he had been scorned and insulted throughout his life.\n\nOnce in Flanders, he vanquished the Flemish and put them to flight with many worthy knights. He touched on his lineage and mentioned that in his time he had three sons: Philip and Charles, the younger, and Robert. He also had a daughter named Isabella, who was renowned for her beauty.\n\nThe story is well known about Robert, who died in his tender youth. To this story, he who desires good reward is invited to discern the circumstances. His daughter Isabella was married to Edward of Carnarvon. This young Philip was married in Naerne. The king's daughter, named Jane, was married when she was tender in age. Philip, the same, was afterward crowned king of Navarre with his father's consent. He had five sons living, of whom five were relevant to the matter. The mother, for those who wish to look, and the process of the same book, reveals that the eldest son, named Louis, received possession of Navarre because he was wise to govern that noble region. Philip's brother, renowned, was later, by just inheritance and rightful title, crowned king of France. The third brother was, by right, made Earl of March and named Charles. Each of them, in the people's sight, were famously held and passing great in price. And for their nobility and wisdom, Philip and Charles took wives in tender age. But, as the story recounts, their nobility's fortune had envy. And by a malicious and disdainful manner, they brought a process against the party. Of their two wives' forward quarrels\nCausing the deaths of these wives three\nWhen they most flourished in their felicity\nAfter these three princes, glorious before us\nTofore Bachas to show their intent\nA mighty duke, notable and famous\nCame to complain to Charles of Tarent\nWho in his time went to Florence\nTo make peace in his royal estate\n\nThe said Charles, born of the blood of France,\nA manly knight, the story divulges,\nBy whose unfortunate, fatal, forward chance\nIn the wars between Florence and Pisa,\nSat on horseback, knightly attired,\nStruck down by an arrow, low to the ground,\nReceiving his last fatal wound,\nA man-at-arms being with the Pisans,\nWhether wrongly or rightly,\nPerformed false treachery that day,\nWorking to strike Charles in the people's sight,\nWhen he lay groaning, therefore he was made a knight\nBy their captain for a manner of pride\nWhich governed the Sybeline side\nAnd in his story, with full heavy cheer,\nWhile John Bachas remained still on his seat,\nAppeared to him and began to approach near. Daunte of Florence, the laureate poet,\nWith his sweet ditties and rhetoriques,\nDemure of look, filled with patience,\nWith a notable visage of reverence,\nWhen Boccaccio saw him on his feet, he stood,\nAnd took his place with great reverence,\nWith a cap and hood lowered,\nHe said to him with humble cheer and sight,\nO clearest son, o very truthful light,\nOf our city which is called Florence,\nPraise to the honor and reverence,\nThou hast enlightened Italy and Lombardy,\nWith laureate verses in thy flourishing days,\nGround and ginning of prudent policy,\nMany Florentines suffered great affray,\nGold purified produced at all assays,\nIn truth, meekly, thy self strong,\nFor common profit to suffer pain and wrong,\nO noble poet touching this matter,\nHow unkind were the Florentines,\nI will remember and write with good cheer,\nThy pitiful exile and put it in my mind,\nNay, said Daunte, stand one behind,\nDuke of Athens, turn toward him thy style,\nHis uncouth story briefly compile. And if you please, I will help you recall this knight's excellent life. He oppressed the famous city called Florence, and by this story, you will clearly see which were friends and foes to the city, and which could be excused. If the truth is clearly understood, and which were worthy of refusal. By whom the city was falsely deceived, The circumstances notably conceived, To reckon in order by every side, Which should be chased and which should abide. And when Bochas knew all the intention Of the said dauntless one, he cast him at once To obey his master, as reason dictated. He took his pen and cast his sight, Alone aside, and he saw no one but Duke Gaulter, For Daunt unexpectedly had vanished. This Duke Gaulter acted quickly, As recorded, concerning his line and royal kin. He was descended from the blood of France, By long process and knightly pursuit. His father, first by diligent labor,\nOf Athenas was lord and governor,\nStood but a while in clear possession,\nGreeks to him had full great envy,\nCast him out\nAnd deprived him of his famous duchy,\nTo their intent a lesser they espied,\nTook him at a moment quaking in fear,\nOf high spite in haste smote off his head,\nOn whose death avenged for to be,\nThis said Gaulter with mighty apparatus,\nWould have assaulted that city,\nBut of his purpose long he failed,\nAnd in this while with many strong battles,\nTwo mighty princes came down from the east,\nLaid siege to Luke in knightly fashion,\nAnd to deliver the siege from the town,\nWith a multitude almost innumerable,\nMade preparations and knightly came down,\nWhich turned after to their destruction,\nFor it fell so by mortal chance,\nOn Florence's fill the disconfiture,\nThe noise and fame of this great battle,\nSpread far by report in Lombardy and Italy,\nMany soldiers, lusty of courage,\nAnd among others feigning a pilgrimage,\nThe said Gaulter by unwarranted violence. From Naples, Come to Florence,\nThe Florentines held a parliament,\nFor the salvation and guard of their city,\nBy great prudence and great augmentation,\nOf such as were highest in degree,\nBy one assent, they gave the sovereignty,\nTo govern, hoping for their increase,\nWith statutes made, both for war and peace,\nThe greatest states' rulers of the town,\nCalled magnates, those days in subjection,\nTo alter gave this dominion,\nOf intent the commons to oppress,\nAnd merchants to plunder of their riches,\nStrain men of craft by forward violence,\nAgainst their liberties used in Florence,\nThe temple always lying in wait,\nTo be restored to their liberty,\nBegan to grumble among themselves, plainly,\nFor great extortion done to their city,\nThe great also of most authority,\nPreferred to suffer Gaunt rule,\nThan their actions to modify or restrain,\nThe said Gaunt, in full subtle wisdom,\nBy a false manner of simulation,\nEnemy in heart to their France,\nAll that he wrought for short conclusion,\nWas done only to their destruction. With a feigned show of friendliness,\nHe acted contrary to his promise.\nClimbed up through process to high estate,\nBy feigned speech and subtle flattery.\nIn his heart grew pompous and proud,\nHis working outward no man could spy,\nLittle and lightly to his party,\nTo conclude shortly, all Florence obeyed,\nBegan subtly to please the commune,\nTo accomplish falsely his desires,\nMade promise to increase their liberty,\nTo such as were stern in manners,\nMade an oath to destroy their officers,\nBut they willingly granted him greater liberty,\nGreater power and dominion,\nTo increase his might on every side,\nBegan to menace the greatest in the town,\nAnd day by day grew more proud,\nFully he began to believe he abided,\nThereupon kept close in their entrails,\nThe Florentines greatly marveled,\nIn this while there was one Remirre,\nOf great authority and great reverence,\nA mighty sergeant and a great officer,\nTo whose bidding obeyed all Florence,\nWhich with Gaetre agreed in sentence. With your servants had provided each house\nTo sustain Gaultier's party\nAnd tre treacherously to fortify\nGaultier's intent, ambicious\nTo have the state only by tyranny\nAs their chief lord forward and surrendered\nTo reign in Florence, the situation perilous\nWhen two tyrants, of one accord,\nWith a multitude to accomplish their intent\nWhich thing, considered by their governors\nAnd magnates called in the city,\nWhen they found among them no support\nTo remedy their great adversity,\nFell into accord of necessity,\nGave their assent without variation,\nThat Gaultier should have all the governance,\nAnd conceded they were to this issue,\nThat Gaultier should, in all his best wisdom,\nBe sworn upon the body of Christ Jesus,\nThem to restore to their former usage,\nUsed of old and for no covetousness,\nFrom their promises for life need not decline,\nAs the convention lists to terminate.\n\nHereupon was blown a trumpet\nTo assemble the states of the town\nA parliament was held, Gaultier first set,\nHoly to pronounce the convention. With every percel titled by reason, like their accord declaring anon right, stood up a voice in the peoples sight, with men of arms in steady army, bright to their palaces. The said Gaulter conveyed anon right, took his seat most stately and royal, and the people with voices memorial, cried out loud, closing in sentence:\n\nGaulter, forever chief lord of Florence,\nWoe to him who perseveres during all his life,\nTook in the palaces full possession,\nThere durst none against it make strife,\nGranted to him the dominion\nOf all the castles about Envyron,\nTuscan Areth and castle Florence,\nWith all lordships to Mount Appenine.\n\nAs you have heard, Gaulter thus began,\nBy his own furious divine will,\nSaid he was born to be lord of Tuscan,\nAnd a great party also of Italy,\nTold he was led and conveyed by a quail,\nSaid evermore, right or wrong,\nThat was the sentence of the birds song,\nThe same bird brought him first to Florence,\nAll the way before him it took its flight,\nWith sweet singing it did him reverence.\n\nHere in the. Wolde never part from his sight\nGave him tokens to set his ferocity aflame\nThat of Florence he should be lord and see\nThe full\nTook upon him many great enterprises\nAs chief lord of Florence the city\nSat in judgment governed the country\nThrough to him flatterers and people who could lie\nBaudes Ribaudes, where he might spy them of that city,\nTook marvelous truages\nCrocheted to him riches of the town\nOf lechery used great outrages\nOf maidens wives made no exception\nVoid of mercy, grace, and remission\nFound quarrels to be vengeable\nThat to rehearse is abominable\nWhere he hates mercilessly, he slays\nBroke franchises and old liberties\nThe people complained, desired sore his death\nCried vengeance about their cities\nFor tyranny done in their land\nWhich was cause of their\nAnd of their city almost subdued\nThus they were among themselves divided\nFor their grievous sudden oppression\nLack of foresight that they were not provided\nTo see mischiefs that should fall in the town\nThis is very true where is division. By witness and record of scripture, no kingdom nor city long endures, for which they all complained, both the great and the commoners, and in accord with one another they fell, to reform the hurt of that city, and finally they conceded, by a certain means, to proceed against his destruction. On a day they arrayed themselves, magnates first with the commons of the shire, all giving assent, and at once began to make an army. They laid siege by mighty violence before his palaces where he lay in.", "creation_year": 1494, "creation_year_earliest": 1494, "creation_year_latest": 1494, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "At the beginning of the prophecy in the book called The Mirror of the Blessed Life of Jesus Christ, the first part for the Monday:\n\nA devout meditation on the great counsel in heaven for the restoration of the man,\nOf the Incarnation of Jesus, and the feast of the Annunciation. Chapter Four.\nHow our lady went to Elizabeth and meekly greeted her. Chapter Five.\nOf the Nativity of our Lord Jesus Christ. Chapter Six.\nOf the Circumcision of our Lord Jesus. Chapter Seven:\nOf the Epiphany, the open showing of our Lord Jesus Christ: Chapter Eight.\nOf the Purification of our Lady Saint Mary. Chapter Nine.\nOf the Flight into Egypt. Chapter Ten.\nOf the Return of our Lord Jesus from Egypt. Chapter Eleven.\nHow the child Jesus was left alone in Jerusalem. Chapter Twelve.\nThe manner of living our Lord Jesus had and what he did from his infancy. twelfth year. To the beginning of his thirty-third year, Chapter XIII.\nOf the baptism of our Lord. And the way thereto. Chapter XIV.\nOf the fasting of our Lord Jesus and his temptations in the desert. Chapter XV.\nHow our Lord Jesus began to teach. & gathered disciples, Chapter XVI.\nOf the miracle done\nat the bridal of water turned into wine, Chapter XVII.\nOf that excellent sermon of our Lord Jesus in the hillside, Chapter XVIII.\nOf the servant of the Centurion and the son of the little king Heliodas healed by our Lord Jesus, Chapter XIX.\nOf the paralytic man let down in his bed by the house roof and healed by our Lord Jesus, Chapter XX.\nHow Martha was healed of her sickness by touching the hem of our Lord's clothing, Chapter XXI.\nOf the conversation of Mary Magdalene, Chapter XXII.\nOf the speaking of our Lord Jesus with the woman of Samaria at the well, Chapter XXIII.\nOf the feeding of the great people with loaves and fishes. brede multiplied Capitulum xxv.\nOf the fleynge of oure lord Jhesus when the peple wold haue made hym her kynge. Capitulum xxvi.\nOf the prayer of oure lorde Jhesu Cryste in the hylle. Ca\u00a6pitulum xxvii.\nHow the Pharysees and other token accasion of sclaunder of the wordes and the dedes of Jhesu Ca. xxviii.\nOf the specialle reward of oure lord Jhesu beho\u00a6ten tho alle to that forsaken the world for hys loue. Capilm xxix.\nOf the transfyguracyon of oure lord Jhesu in the hylle Capitulum xxx.\nOf the seke men heled at the water in Jhe\u00a6rusalem cleped probatica piscina. Capitulum xxxi.\nHow oure lord Jhesu caste out of the Temple the byars and the sellers ageynste goddes \nOf the re\u00a6ceyuynge of oure lorde Jhesu by the two systers. Martha & mary / and the two maner of lyuynge that ben actyue & conte\u0304 platyue in holy chyrche. cap. xxxiii.\nOf the reysynge of lazar & other. ii. dede bodyes Cap / xxxiiii / \nHow the Jewes token\nher counceyl / and conspyred ageynst Jhesu in to hys deth. Capitlm xxxv.\n\u00b6 How our lorde Jhesus came ageain to Betany the Saturday before Palm Sunday / And they made supper for him there. Chapter xxxvi.\n\nHow Jesus came to Jerusalem on Palm Sunday / Chapter xxxvii.\n\nWhat our Lord Jesus did from Palm Sunday to the Thursday next / Chapter xxxviii.\n\nOf that worthy supper that our Lord Jesus made the night before his passion. and of the noble circumstances that were there. Of the bringing of our Lord Jesus before Pilate at dawn. Chapter xli.\n\nHow our Lord Jesus was condemned to the death of the cross about the third hour of the day. Chapter xlii.\n\nOf the cruelty of our Lord Jesus at the Sepulchre. Chapter xliii.\n\nOf how our Lord Jesus yielded up the spirit at noon. Chapter xliv.\n\nOf the taking down from the cross our Lord's body at evening. Chapter xlvi.\n\nOf the burial of our Lord Jesus. Chapter xlvii.\n\nWhat was done by our Lady and others after the burial of Jesus. Chapter xlviii.\n\nWhat our Lady and others did on the Saturday. Chapter xlix. xlix.\nOf the glorious resurrection of our Lord Jesus. And of the first appearing of him to his blessed mother, as it may be reasonably believed.\nChapter 1:\nHow Mary Magdalene and other Marys came to the tomb.\nChapter li:\n\u00b6 How our Lord Jesus appeared to Mary Magdalene.\nChapter lii:\nHow our Lord Jesus appeared to the three Marys.\nChapter liii:\n\u00b6 How our Lord Jesus appeared to Peter.\nChapter liv:\nOf the coming again of our Lord Jesus to the Father. And of their joyful song.\nChapter lv:\nHow our Lord Jesus appeared to the two disciples going toward the castle of Emmaus.\nChapter lvi:\nHow our Lord Jesus appeared to his apostles and disciples who were hidden for fear on the very day of his resurrection.\nChapter lvii:\nHow our Lord Jesus appeared the eighth day to his disciples Thomas, present.\nChapter lviii:\nHow our Lord Jesus appeared to the disciples in Galilee.\nChapter lix:\nHow our Lord Jesus appeared at the see of Tiberias.\nOf all the appearances of our Lord Jesus. [general. Chapter LXI.\nOf the Assent of our Lord Jesus. Chapter LXII.\nOf the sending down and the coming of the Holy Ghost. Chapter LXIII.\nOf that excellent and most worthy sacrament of Christ's blessed body. Chapter LXIV.\n\u00b6 Explicit. Chapters.\n\u00b6 Follows the proemium\nAttend, reader of this book, as it follows in English writing, where it is noted in the margin with an L.\nNote that around the year of our Lord 1500, a copy of this book, that is, the Mirror of Christ's Life in English, was presented in London by its compiler, the Reverend Father in Christ, Thomas Arundell, to the Most Reverend Father in God, Thomas Archbishop of Canterbury, for inspection. After his inspection, he returned the book to the aforementioned compiler, who, by his own oracular pronouncement and metropolitan authority, decreed that it should be publicly communicated as a Catholic work and commanded it to be disseminated among the faithful.]\n\nGeneral. Chapter LXI. Of the assent of our Lord Jesus. Chapter LXII. Of the sending down and the coming of the Holy Ghost. Chapter LXIII. Of the excellent and most worthy sacrament of Christ's blessed body. Chapter LXIV.\n\nExplicit. Chapters.\n\nFollows the proemium.\n\nAttend, reader, as this book follows in English writing, marked with an L in the margin. Around the year 1500, a copy of this book, titled \"The Mirror of Christ's Life in English,\" was presented in London by its compiler, the Reverend Father in Christ, Thomas Arundell, to the Most Reverend Father in God, Thomas Archbishop of Canterbury, for inspection. After his inspection, Arundell returned the book to the compiler, who, by his own oracular pronouncement and metropolitan authority, decreed that it should be publicly communicated as a Catholic work and commanded its dissemination among the faithful. heretic or Lollards' refutation are written. Our teachings are such that, through patience and comfort of scripture, we have hope for Romans. 15: \u00b6 These are the words of the great doctor and holy apostle St. Paul. Considering that the spiritual living of all true Christian creatures in this world stands primarily in hope of blessedness and the life that is to come in another world. And since two things principally nourish and strengthen this hope in man: patience in heart and the example of virtues and good living of holy men written in books, and above all the words and deeds written of our Lord Jesus Christ, true God, for the time of his bodily living on earth. Therefore, to strengthen and console us in his hope, the apostle speaks the following words with this intent: that all things that are written generally in the holy church, and specifically of our Lord Jesus Christ, are written for our instruction. They are written to us that by patience and comfort of holy scripture, we may be strengthened and consoled. Scriptures we have, that is to say, of the life and blessing that is to come in another world. According to Saint Augustine, God took humanity. In Him, He endured what was long-suffering for man, and this medicine is so great that it cannot be fully comprehended. For there is no pride that cannot be healed through the meekness of God's Son. There is no covetousness that cannot be healed through His power. No wrath that cannot be healed through His patience. No malice that cannot be healed through His charity. And moreover, there is no sin of wickedness but that it shall lack it and be kept from it. This one beholds inwardly and loves and follows the words and deeds of that man, in whom God's Son gave Himself to us as an example of good living. Therefore, now both men and women and every age and every dignity of this world are stirred to hope for everlasting life:\n\nFor this hope and to this end, with holy writ also are [they]. Wrote various books and treatises of devout men. Not only to clerks in Latin, but also in English for the unlearned, men and women, and those of simple understanding. Among which are Wycliffe's devout meditations on Christ's life, more plainly expressed in certain parts than in the Gospels of the four Evangelists. And as it is said, the devout and worthy Clerk Bonaventure wrote them for a religious woman in Latin. The scripture and writing, for the fruitful matter thereof, are specifically intended for the love of Jesus Christ. And also for the plain sentence to come under understanding seems to be many other sovereignly edifying to simple creatures. Which, as children have need to be fed with milk of light doctrine and not with sad meat of great clergy, Bernard speaks most effectively and edifyingly to. To these simple souls, as Saint Bernard says, contemplation of Christ's humanity is more appealing, more effective, and more salutary than is: The contemplation of God's godhead is primarily to be set in mind, beginning with the image of Christ's Incarnation, Passion, and Resurrection. For a simple soul cannot think but of bodily things, with which it may find and direct its devotion.\n\nNote:\nIt is to be understood at the beginning as a principal and general rule for various imaginations in this book that the describing of God's speeches or deeds in heaven and angels, or other spiritual substances, are only written in this manner. To this end, that is, as devout imaginations and likenesses stir simple souls to love of God and desire of heavenly things. For as St. Gregory says, \"the kingdom of heaven is likened to earthly things that we can see and know, which stir and rouse us to love and desire spiritual things.\" (Gregory in Homily Simile Regnum est) Invisible things that he kindly does not know. Also, Saint John says that all things that Jesus did are not written in the Gospel. Therefore, we must strive for devotion and think various words and deeds of Him and others that are not written, as long as it is not against the faith, as Saint Gregory and other doctors say. Holy writ may be explained and understood in various ways and for various purposes. So, whatever time or place in this book is written that \"this did not happen\" or \"thus spoke our Lord Jesus or others spoken of,\" and it cannot be proven by holy writ or grounded in explicit sayings of holy doctors, it shall be taken as nothing more than a devout meditation. That it might have been spoken or done so.\n\nAnd so, since the book contains various imaginations of Christ's life, which life from the beginning to the end was ever blessed and without sin, passing all... Among other virtuous commodities of the holy virgin Cecille, it is written that she always kept the Gospel of Christ hidden in her breast, that is, the blessed life of our Lord Jesus Christ, as written in the Gospel. She meditated on certain parties most devoutly, setting her meditation and thought on them with a clean and holy heart night and day. And when:\n\n(Bonaventure begins.) She had fully experienced all the manner of his life. She began again, and with a liking and sweet taste, she spiritually showed the gospel of Christ in this manner. She set and bore it ever in the privacy of her breast. In the same manner, I counsel you to do the same. Among all spiritual exercises, I leave this as most necessary and profitable. And this may bring you to the highest degree of good living that stands particularly in contempt of the world, in patience suffering adversities, and in increasing and getting virtues. For truly, you will never find where man can be taught more effectively first to stabilize his heart against vanities and deceitful likings of the world. Furthermore, to be kept from vices and to gain virtues, as in the blessed life of our Lord Jesus Christ, who was ever without default, most perfect. First, I say, that regular meditation. The life of Jesus stabilizes the soul and heart against vanities and deceitful appearances of the world. This is evident in the blessed virgin Cecille, whose heart was so filled with the life of Christ that vanities of the world could not enter. In the great pomp of her wedding, where many vanities are used, she set her heart steadfastly in God, saying and praying, \"Lord, be my heart and my body clean and not defiled.\"\n\nRegarding the second point, Saint Bernard says in regard to martyrs' strength against various torments. But as Saint Bernard states, they set their entire heart and devotion in the passion and wounds of Christ. For the time that the martyr stands with the body to be rent apart, he is happy and joyful in all his pain, where his soul and heart are. Truly, in the wounds of Jesus, the wounds do not close: they remain open and wide to enter in. He should feel the hard pain and not bear the pain and sorrow. But soon fall and deny God. And not only martyrs, but also confessors, virgins, and all who live righteously, despising the world in many tribulations. Infirmities and deeds of penance. They keep peace and are joyful and glad in soul, as we may always see. And why so? But because their hearts are more properly in Christ's body through deep meditations on His blessed life than in their own bodies.\n\nAs to the third point: it keeps us from vices and disposes us sovereignly to getting of virtues. Prove true in that perfection of all virtues is found in Christ's life.\n\nFor where shall you find such open example and doctrine of sovereign charity, perfect poverty, profound meekness, and other virtues as in the blessed life of Jesus Christ? Therefore, says Saint Bernard, he labors in vain who hopes to find them elsewhere. where. but in the lord of vertues. whoos lyf is the Myroure of Temperau\u0304ce and all other vertues. Loo here grete comforte and ghoostly prouffyte in deuoute co\u0304templa\u00a6cyon of crystes blessyd body / wherfore thou that coueytest to fele truly / the fruyte of thys booke. thou muste wyth alle thy thoughte & all thyn entente in that manere make the in thy soule presente to tho thynges that ben here wreten / sayde or done of oure lorde Jhesu. And that besely lykyngly and aby\u00a6dyngly as though thou herdest hym wyth thy bodyly eres. orN see them wyth thyn eyen doun. puttynge awaye for the tyme and leuyg al other occupacyons and besynesses. And though it so be that the begynnyng of the mater of thys booke that is the blessyd lyf of Jhesu Cryst be at hys Incarnacyon. Ne\u2223uertheles we mowen fyrst deuontly ymagyne and thynge so\u0304\u00a6me thynges done before touchyng god and hys aungellys in heuen. and also as anentes the blessyd vyrgyne our lady sain\u00a6te marie in erthe. of the whyche is to begynne.\n\u00b6 And for as moche as thys booke This text appears to be written in an old English dialect. I will do my best to clean and modernize the text while preserving its original meaning.\n\nis dedicated and departed in seven parties after seven days of the week, every day one party or some of them to be had in contemplation of those who have desire and devotion. Therefore, at the Monday, as the first week day of the week begins, this ghostly work begins: first telling of the devout instance and desire. Of holy angels in heaven for man's restoration and his salvation, to stir man among other things that day, specifically to worship them as holy Church does on that day. Also, not only the matter of this book is fitting and profitable to be had in contemplation.\n\nThe aforementioned day is not only to them that will and can, but also it belongs to the times of the year. As in Advent to read and devoutly have in mind from the beginning until the Nativity of our Lord Jesus. And thereof after, in that holy feast of Christmas and so forth of other matters, as holy church makes mind of them in the time of the year. And among others who read or hear this book feeling any. After the time that man was expelled from the high City of heaven by the righteous judgment of almighty God, the sovereign king thereof, for his transgressions and sin. And so wretchedly he lay in prison. And was held in the bonds of that tyrant, the devil of hell, who could not be approached again by any soul for the space of five thousand years and more. All the blessed spirits of heaven yearned for the restoration of their company that had fallen with Lucifer. They had great compassion for the prolonged misery of mankind, and prayed often for his restoration. But especially and with greater insistence when the time of grace came. what time we may devoutly imagine, all the blessed company of angels gathered to assemble with one will. And sovereign devotion fell down prostrate before the Throne of Almighty God, king of heaven. And Gabriel, to whom St. Bernard says was made special revelation of Christ's Incarnation in her own name, said in this manner: \"Almighty Lord, it pleased your high majesty, in your endless goodness, to make of nothing that noble and reasonable creature, man, for our comfort and our good, that he should be the restorer of our false company, Lucifer and his fellows who fell down from us by apostasy. So that he should dwell here in this blessed place with us, loving and worshipping you without end. But lo, go away, Lord, now all of them are perished, and none is saved. And in so many thousand years passed, we have seen none of them all here. Our enemies have the victory, and our party is not restored. But the prison of hell continually filled, where, Lord, are they born to great misery.\" Though it be long past your righteousnesses. Nevertheless, it is now a time for mercy. Have in mind that you made them in your own likenesses. And though their fathers foolishly and wickedly broke your images, nevertheless, your mercy is above all things. Wherefore, all their eyes are set upon you as the servants on the lord's hands until you have mercy and help them with a speedy and helpful remedy. According to the content that follows, there began a manner of altercation and disputation between the four daughters: that is to say, Mercy and Truth; Peace and Right Wisdom. Of the four, Mercy and Peace, according to the Angels' prayer for the same, were favorable to man's restoration. But those other two sisters, Truthfastness and Right Wisdom, said:\n\nAs Saint Bernard says in his devout meditation, it makes this matter a fair and long process. But for taking it up briefly, as it pertains to our purpose at this time, we may imagine and think thus:\n\nFirstly, Mercy and Peace, according to the Angels' prayer, are favorable to man's restoration. mercy and peace kneel before you, Father, King of heaven, by the prophet David's words. The Lord will you cast out mercy from the way, or have you forgotten to do mercy? This they often recalled. Then said our Lord, \"Call forth your other two sisters who stand ready before you. And let us see what they will say here as well.\" And Miser was called and came with them all together. Mercy began and said, \"My Father of mercy, it was your will ever without end to give me the preeminence above all other works, that I should especially reign with you in heaven. But also that the earth should be replenished with me to such virtue. That whoever truly and earnestly asks for my help in any misfortune or need, he shall without fail find your succor and help through my mediation.\" But now, my dear Father, that worthy part of the earth and your noble creature, man, in his great wretchedness and misery, lying for a long time, cries out. co\u0304tinuelly & asketh after my helpe. & now time is comen in the whyche but yf ye helpe hym & saue hym I lese my name. Here ayenst that other sister sothfastnes sayd / & ye knowe wel my fader sothfast god that I am begynnyng of your wordes & after ye made man in so grete worthynes that ye wedded me to him in that co\u0304dycyon that what tyme he breke your heste he & al that come of hym shold lese her blessyd lyf & be da\u0304pned & done to deth. wherfore he forsoke me & betoke hym to your enmy & myn / the fader of lesyng. witnes my syster ri\u0292twysnes. I perysshe & lese my na\u00a6me but he haue deth that he hath deseruyd / tha\u0304 spake ri\u0292twysJus nes Ry\u0292twis lord thou hast made me gouernour of thi dome lastyng wythoute ende & my sister trouth techer of thy lawe. & al thou\u0292 it so be that our sister mercy be styred of pyte & a go\u00a6od zele for mannes sauacyon. neuertheles in that she wolde\nsaue hym that hath so gretely forfetyd ageinst yow & vs alsoCa. i. withouten dewe satisfaccion she wolde destroye vs both hir susteren. that is To say truth and righteousness. And here with the fourth sister came forth, that is to say, Peace, and In pace our father has ordained and made his place only there, as I am and I may not abide nor dwell there, for strife and discord are not seemly but fully against kindness to be among virtues. Wherefore, but you cease of strife and be accorded, I must forsake you and my father also. Lo, here is great contrariness between the four daughters of our Lord. And such great reasons that it was not seemly how that in man's salvation mercy and truth could fully be kept and accorded. Then Father on the father of heaven commanded, that for as much as he had committed and you all his domain to his dear son, sovereign wisdom, King everlasting with him in one godhead, these four daughters should go to him to terminate this question. And he, sovereign wisdom, wrote the seat on the other side, mercy says that she perishes and lets her name go but man have mercy and be saved. With her consent, her fourth sister Peas agrees. To settle all these matters and reach a final decision in this regard, let a good deed of man be done. So that one may be found who commits a sin willingly and yet suffers death innocently and for charity. For then death cannot hold back him who is without sin or trespass. And so he shall pass through the gate and make a way for all, so they may be saved.\n\nIn this sentence and judgment, all the Court of heaven wondered and commanded the sovereign wisdom to assent. But furthermore, they asked among themselves where that one might be found who could fulfill and do this charitable deed. And then mercy, with her reason, sought among all the orders of angels in heaven to see if any were able to do this deed. But there was none.\n\nAlso, truthfulness sought from heaven to the clouds below whether there was any creature that could perform it, but they were all unable. Rithwin went down to the earth among the high hills and into the deep pit of hell, seeking any man who might take this good and innocent death. But none were found clean of sin. Not even the child of one dared to be born. And so she went up to her sisters, telling them that men had forfeited and were unable, and there was no one who could do what was needed. Therefore, they were all sorry and heavy that they could not find the one they desired. Then Peace said, \"Take note well that the prophet who said, 'There is none found who can do good,' later added, 'Until it comes to one: this one man may be he who gave the sentence concerning man's salvation.' Therefore, let us pray him that he will help and fulfill it in deed, for the prophet speaks of him in the aforementioned psalm, saying, 'Lord, you will save man and beasts after your great mercy.'\"\n\nHowever, there was a question among the sisters committed to reason. For it was necessary to determine which of the three persons of the Father and the Son it referred to, and the holy. The one god should become man and do this merciful deed. And he said reason that since the person of the father is primarily dreadful and mighty, the person of the son is all wise and witty. And the person of the holy ghost is most benign and goodly. The second person seems most fitting, as it accords with the aforementioned sisters, to the skillful remedy of man, and to the most reasonable victory of the enemy. For if the person of the father should do this deed, fear and might for mercy and peace might make him seem not fully favorable to them. And on the other hand, for the sovereign beginnings and goodness of the holy ghost, truth and right wisdom might fear not full satisfaction. But to great mercy, therefore, as a good mediator for both parties, the person of the son is most fitting to perform this deed through his sovereign wisdom. Also, it seems most skillful remedy to man for he forfeits by unwisdom and folly that satisfaction. But for him who is wise and good, so that he falls to death by the false word of the devil, but rises again to life by the true word of God. And it is skillful, as one who is deceived by wicked sleight and false wisdom, to be overcome and vanquished by good sleight and true wisdom. And when reason had spoken this, the Father said it was His will that it should be so. The son Yahia et veri fe his assent thereunto, and the Holy Ghost said He would work there also. Then fell down all the spirits of heaven. And sovereignly, he thanked the Holy Trinity. The four sisters aforementioned were kissed and reconciled. And thus was fulfilled what the prophet David said: \"Mercy and truth have met together; righteousness and peace have kissed.\" And thus was terminated and ended the great council in heaven for the restoration of man and his salvation.\n\nThis process shall be taken as in parables and only as a manner of devout imagination, stirring man to. Love God sovereignly for his great mercy to man and his endless goodness. Also, honor and worship the blessed angels of heaven for their good will towards man, and for my salvation, having continual concern, and also love virtues and hate sin that brought man to such great wretchedness. And thus much and in this manner may be said and thought by deep contemplation of what was done above in heaven before the Incarnation of Jesus. Now go we down to earth and think what it stood with his blessed mother Mary and what her living was here before the Incarnation of Jesus that follows after.\n\nAccording to the life of our lady Saint Mary, when she was three years old, she was offered in the Temple of the Father and Mother. And there she abode and dwelt until the age of twelve. And what she did and how she lived there in that time, we may know by the revelations made to a devout woman. Which men believe was Saint Elizabeth in whom these revelations were made. I. When my father and mother left me in the temple, I resolved in my heart to have God as my father, and often thought with great devotion what I might do to please Him. In this way, I was taught and learned the law of my Lord God. In this law, I kept three things in my heart above all others:\n\n1. You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.\n2. You shall love your neighbor as yourself.\n3. You shall hate your enemy.\n\nI kept these things faithfully in my heart, and I received and took all the virtues contained in them. For no soul can have virtue except it loves God with all its heart. From this love comes all hatred of enemies, and after it comes all the plenteousness of grace. I. Abide not in the soul, but it runs out as water. But let him hate his enemies, that is to say vices and sins. Therefore, he who will have grace and keep it, it behooves that he dispose and order his heart to love and to hate as it is said. And so, nota or I will that thou do in manner as I did, I rose up at midnight and went forth before the Altar of the Temple, and there with great desire, will, and affection as I could and might, I asked grace from almighty God to keep the three theses and all other bindings of the law. And standing there, nota, I made seven petitions to God. The which are these:\n\nFirst, I asked grace of God through which I might fulfill the commandment of love, that is to say, to love Him with all my heart.\n\nSecond, that I might love my neighbor according to his will and his liking, and that he would make me to love all that he loves.\n\nThird, that He would make me to hate and to eschew all things that He hates. fourth I asked for peace and beginnings, sweetness, and all other virtues, by which I might be gracious and pleasing to God's sight. The fifth petition I made to God that He would let me see the time in which the blessed maiden should conceive and bear His son, and that He would keep my eyes so that I might see her. My ears that I might hear her speak: my tongue that I might praise her; my hands that I might serve her; my feet that I might go to her service; and my knees with which I might honor and worship God's son in her presence. In the sixth petition I asked for grace to be obedient to the commandments of the bishop of the temple. And in the seventh, I prayed to God to keep all the people in His service. And when the aforementioned servant of Christ had heard these words, she said again, \"A sweet lady were you not, full of grace and of all virtues?\" And the blessed Virgin Mary answered, \"Indeed, I hold myself as guilty, most humble, and unworthy to the grace of God as\" You are a helpful assistant. I understand the requirements and will output only the cleaned text.\n\nThou thinkest thou hast more daughter all the grace that I had without trouble. Nay, not so. But I tell thee and do thou know that I had no grace given. Nor virtue of God without great trouble, continuous prayer, ardent desire, profuse devotion, and with many tears and much affliction, speaking thinking and doing all I could and might, was pleasing to God. That is to say, take the holy grace. Through which I was hallowed in my mother's womb. And furthermore our lady said, know well for certain that no grace comes into man's soul but by prayer and bodily affliction. And after we have given to God things that we may think they are little and few, then comes he into the soul bringing with him so great and so high gifts of grace: it seems to the soul that she has failed in herself. And lessens mind, and thinks not that ever she thought or did anything pleasing to God. And then she seems in her own sight more foul and more wretched than she ever was. Before. All this sentence is contained in the aforementioned revelations. Also, Saint Jerome writing of her life says in this manner: The blessed virgin Mary ordered this rule for herself in living. From morning time until the third hour of the day, she gave herself to prayers. From the third hour until noon, she occupied her bodily needs with working. And after noon, she did not cease from prayers until the angel of God appeared to her and brought to her from his hand food for her bodily sustenance. In this way, she profited greatly in her work and the love of God. And it happened that she was found to be the first to wake up in the wisdom of God's law most pleasing. In meekness most humble, In the songs and psalms of David most fitting and seemly, In charity most gracious, In cleanness most clean, and in all manner of virtue: most perfect. She was sad and unchanging in this way, and therefore she always profited the better and the better. So there was none who ever saw or heard her angry. All her speech was full of grace. Grace was known for her devotion to God, continually dwelling in prayer and the study of God's law. She ensured that none of her companions transgressed or sinned in any word, and that none of them offended each other through pride or any other wrongdoing. She blessed God without fail, and took care not to be distracted by any great distraction or prayer. She received the bishop of the Temple and gave to the poor every day. God's Angel spoke with her daily, as he did with his worthy sister or mother. He served and was obedient to her. According to Saint Jerome, this is what he says of her life.\n\nFurthermore, in her forty-fourth year, the blessed Virgin Mary was married to Joseph according to God's revelation. Then she returned home again to Nazareth, as it is written in the account of her nativity. But this much suffices for now in consideration of the things that happened before this. In the time of grace's abundance, the High Trinity ordained to save mankind, damned through Adam's sin, out of great charity towards humanity. After the blessed Mary, married to Joseph, returned home to Nazareth, the Father of heaven called out to her, the spouse of Joseph, who is most cherished among all earthly creatures, and said to her: \"My blessed Son has bequeathed to you his shape and beauty, and chosen you as his mother. Therefore, pray to her, that she receives him gladly. For by her, I have ordained the Incarnation of our Lord Jesus, the Annunciation.\" And I will forget and forgive the wrong done to me by him here before. Now listen and imagine something spiritual as if it were physical, and think in your heart as if you were present in the sight of that blessed lord, with how kind and glad countenance he speaks these words. And on the other side, Gabriel with a liking face and glad cheer on his knees reverently receives this message from his lord. And anon, Gabriel rising up, was in a man's likeness before the virgin Mary. She was in her private chamber at that time, closed. And there he found all the holy Trinity or his messengers. For you should understand that this blessed Incarnation was the high work of the entire holy Trinity. Although it is so that only the person of the Son\n\n(Note: The text appears to be written in Middle English. No major OCR errors were detected.) But beware here that you do not err in your imagination of God and the Holy Trinity. Supposing that these three persons - the Father, the Son, and the Holy Ghost - are like three earthly men whom you see with your bodily eyes, each distinct and departed from the other, so that none is other. Nay, it is not so in this ghostly substance of the Holy Trinity. For though the three persons are one substance and one God, and yet is there none of these persons other: But you cannot understand or conceive this with human reason or your bodily wit. Therefore, take a general doctrine in this matter now. For whatever time you hear or think of the Trinity or of the godhead, or of spiritual creatures such as angels or souls, which you may not see in their proper kind with your bodily eye nor feel with your bodily wit, do not study or occupy your wit thereon as if you could understand it by bodily reason. It will not be while we are. in this booth I tell you, she was very god in heaven with them. But now, to speak of the Incarnation mentioned before, take heed and have in mind as if you were present at the pure chamber where she was perfectly meek. She had to be abased in that high greeting. For she was commanded that she was full of grace and that our lord was with her, and she was blessed above all women. Therefore, the perfectly meek cannot hear their praising without abasement and shamefastness. Thus, she was abashed and astonished with an honest shamefastness, and also with fear. For though she believed well that the angel spoke the truth, yet she feared his word. For as much as those who are perfectly meek have this property, that they do not reward their own virtues but rather take heed of their own defaults, whereby they may pray for us. And so it is true, not only are you full of grace in yourself, but you have also found special grace from God, and recovered grace. To all mankind, Bernar: Why should you conceive and bear a child, and name him Jesus? For he signifies savior, as he will save from sin and condemn all his people. Saint Bernard says: God grants that my lord Jesus vouchsafes to number me among his people, so that he saves me from my sins. Truly, I fear that many who appear to be his people, whom he does not know or have as his people, will be told by him that they are more religious and holier than others. This people worships me with lips, but truly, their hearts are far from me. But do you want to know where you are of his people? Or will you be of his people, as our lord Jesus commands in the Gospel and the law and the prophets? And also, he commands his ministers, who are in the holy church, to be not only good and well living, but also shrewd and wicked. Learn this from him. Jesus be meek in heart and bold, and thou shalt be of his blessed people. But furthermore, the Angel speaks in praise of this child Jesus, he shall be great, not in temporal lordship and worldly dignity, which Jesus shall reign in true souls first, overcoming sins and the devil here on earth by grace. And after in heaven in bliss without end. Here thou mayest say with St. Bernard desiring in the kingdom of Jesus: \"Come, my Lord Jesus. And remove all scruples of doubting thy words. Neither of her coaxing nor knowing nor forsaking the praises before said of his greatness. But willingly to be more clearly assured of that which she feared most, that she should not lose her virginity.\" Asked of the Angel the manner of her conceiving in these words, \"How and of what manner shall this be done, since I know no man fleshly? And I have made a vow to keep myself chaste to my Lord God without fail. And I shall never deal with man fleshly.\" The angel answered and said to her, \"It shall be done by the working of the Holy Ghost. In a singular manner, it will light upon you, and through his highest power, you shall conceive and save your maidenhood. Therefore, that holy thing which shall be born of you shall be named the Son of God. And furthermore, the angel said to her, \"Take good heed, Elizabeth your cousin, who is now six months pregnant, has conceived a child. For nothing is impossible with God. Now consider first how all the Holy Trinity is present, with the final answer and blessing of His blessed virgin Mary, taking the lead and holding her humble and reverent demeanor, her sad and wise words. Furthermore, consider how all the blessed spirits of heaven and all the righteous living men on earth, and all the chosen souls in hell, as Adam, Abraham, David, and all others, desired your assent. In this matter lies the salvation of all mankind. And also how the angel\" Gabriel stands before his lady with reverence, and with mild semblance abides the answer of his message. On the other side, take heed, how Mary stands sadly with fear and meekness in great avenue, having no pride. nor vain glory. For all the high praising before said, but those sovereign gifts of grace that she has heard given to her, that never were given to a creature before, she retains only to the grace of God. Learn you then by her example to be shamefast, virtuously and meek. For without these two virtues, maidenhood or virginity is but little worth. For as Saint Bernard says, virginity is a fair virtue. But meekness is more necessary. For thou mayest be saved without the first. But without the other, that is meekness, thou mayest not. In so much that I dare hardly say that without meekness, the virginity of Mary had not been pleasing to God. For but Mary had been meek, the Holy Ghost had not rested upon her, says Saint Bernard. At the last, as the end of the gospel says. The mild maiden Mary. When she had heard and wisely understood the angels' words, as it is written in her revelations, she knelt down with sovereign devotion and holding up both her hands: and lifting up her eyes to heaven said these words: \"Behold the handmaiden of the Lord; be it done to me according to thy word.\" And so in these meek and lowly words of Mary. At the end, you have an example of great meekness as you had in her silence at the beginning: behold, she is chosen God's mother; and of the angel she was called full of grace. And she named herself his handmaiden. And now wonder. For as St. Bernard says, \"Maidens are ever welcome to God.\" But this meekness was not small. For as he says, \"It is not great to praise meekness in abjection. But it is a great virtue and seldom seen in worship.\" Also soon after she gave her answer, God entered into her womb. And through the working of the Holy Ghost, she was made mother in very flesh. The blood was taken from her body. And he, not like other children conceived and born by nature, was fully shaped in all members and whole in body and soul, but very small in quantity. For after he was first formed, he was perfectly God, and a man as wise and mighty as he is now. And when this was done, Gabriel knelt down before her with a devout and low bow to the earth. And soon after her rising up, he took leave of her with a courteous nod. And he vanished away from her with a swift flight, and took his way to heaven, reporting and certifying the holy court of heaven of his message fulfilled. And this was done on earth; and there was a new joy and a new feast, and full much rejoicing and solemnity. Afterward, she was filled and inflamed with the Holy Ghost and in the love of God more burning than before. Feeling that she had conceived, she knelt down and thanked God. That great gift earnestly beseeched him and devoutly prayed that he would send grace and teach her, so that all that were to come and be done about his blessed son, she might fulfill them without default. And thus this touched upon the Gospel and the process of the incarnation of Jesus Christ.\n\nOf the feast of the annunciation, and of the things that befell that day.\n\nNow take good heed and understand how worthy this feast and this solempnity is. And therefore have a ghostly mirth and make a special feast in your soul, thanking God inwardly. For such was never heard before. For this is the solempnity of all the Holy Trinity. The Father, and Son, and Holy Ghost. By whom this sovereign deed of Incarnation was wrought and fulfilled, as it is said before. This also is a special feast of our Lady Saint Mary, who was chosen on this day by the Father into his dear daughter and by the Son into his mild mother, and by the Holy Ghost into his special spouse: this day. This day is also a solemnity of all the blessed spirits of heaven. For on this day began the restoring of their company and fellowship that fell down due to Lucifer's sin. But sovereignly, this day is a high feast and a special solemnity for all mankind. For on this day, mankind was sovereignly worshipped in that he was one and knighted to the godhead in Christ without departing. And this day began the hell and the redemption of mankind: & the reconciliation to the Father of heaven. For at this time, God was angry with mankind for the sin & the transgressions of our forefathers. But from this time forth, He may no longer be angry, seeing His dear Son became man. And therefore, this day is skillfully called the fullness of time for mankind. And so, this day ought ever to be had in mind of man and woman. For on this day, man was made to the likeness & the image of God. & set in that joyful place of paradise: & for to have lived ever without death. & this day, the first man Adam, through the fruit of the forbidden tree, lost that image in him. This day, the second Adam, God and man, reformed the image of man in his Incarnation. And after, by the virtue of the blessed fruit of his body hanging on the Cross, he restored man to bliss and eternal life. On this day, the first woman, Eve, through her pride, consented to the serpent, the devil of hell, causing man's damnation. And on this day, the blessed maiden Mary, through her meekness, believed the angel Gabriel, causing man's salvation. Therefore, man has cause for great joy and great sorrow. Firstly, for the sovereign goodness, worship, and grace of God bestowed upon him. And also for great sorrow due to his great sin and unkindness done to God. Contemplate this day, the blessed feast of Christ's Incarnation and our lady's annunciation. Since we honor and revere our lady every day through the blessed greeting of the angel Gabriel. This text appears to be written in Old English, and it seems to be a devotional passage about the Hail Mary prayer. Here is the cleaned text:\n\n\"This is grounded in this Gospel, as you have heard before. Therefore, I shall tell you a bit more here about this greeting, as I think it will help stir your devotion by saying the Hail Mary. According to the Church's ordering of this greeting, it has five parties, which can be understood particularly as the five joys of our Lady, and in these five joys, there are five virtues that she had above all earthly creatures. The which are meekness, chastity, faith, hope, and charity. In the first part of this greeting, which stands in these two words, \"Hail Mary,\" you can understand the first joys she had in her annunciation. And as these words \"Hail Mary\" are the first and beginning of this greeting, so this feast was the beginning of the ground of all other. And as it was the beginning of Mary's joy and all mankind, so is meekness the beginning and the ground of\" And therefore in these words, \"Heyle Mary,\" you may skillfully understand the first joy that she had in her annunciation of the conceiving of her blessed son, Jesus. In the first party that stands in these words, \"Ful of grace,\" you may have understood the second joy that Mary had in Jesus' nativity and her joyful bearing. In which she had sovereignly the virtue of chastity and cleanness. And therefore then was she especially full of grace in that she was only a chaste maiden and mother bearing without sorrow, one who never did woman but she alone. In the third party that is in these words, \"our Lord is with thee,\" you may have understood the third joy that she had in her son Jesus' glorious resurrection. Specifically by the virtue of the Resurrection, that of steadfast faith and true belief, for from his death until that time, he dwelt only with her by her steadfast belief, and all his apostles and disciples were departed from him. \"misbelieve and dispear that he was God, and therefore the faith of the holy church stood only with her for three days. In that time, it must especially be said to her, Our Lord is with us. That is to say, by true faith and belief. And after His ascension, more specifically by His bodily presence, was fulfilled. Our Lord is with us. In the fourth part, that is, the fourth joy that she had in the sight of her son Jesus, ascending directly to heaven, in which state the hope she had in His godhead was fully strengthened and confirmed. Saying that no other women ever did what He took of her in flesh and blood, through the might of His godhead, was raised up to heaven. And hoping without fear that she would follow, it may be said. That time and now may be to her, Blessed are you among women, and blessed is the fruit of your womb, Jesus. In the fifth part, that is, Blessed are you, my dear one, singing your son Jesus, ascending directly to heaven.\" The fruit of thy womb, Jesus, may be understood as the last joy that she had in her blessed son, Jesus, when he took her up with him to bliss. And there her desire and love were fulfilled, when she was eternally knitted to her blessed son, Jesus, and he to her, and they were filled with the blessed fruit that she desired no more, for she was there filled with all goodness: bliss and joy without end. And thus, in the five parts of this great hymn, Ave Maria may be understood as the five joys of the blessed Mary, and the five virtues that she had sovereignly in them, as I have now said. The hymn, following the common understanding, may be thus said in English: Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women, and the fruit of thy womb, Jesus, is blessed. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen. vpraising / Blessed be thou solely in womb, by lad, hope singing thy son Jesus mightily ascending, And blessed by the fruit of thy womb be Jesus in everlasting bliss through perfect charity the queen of heaven gloriously crowning. Be thou our help in our need / and succor at our last ending / Amen\n\nSince then, the process of the blessed Incarnation of Jesus and the beginning and mind of the joys of the blessed mother Mary, and the ground of salvation of mankind is contained in this Gospel, \"Missus est.\" as it is said. And as you have heard before with great devotion and ghostly desire, you and every Christian creature here this gospel, and worship therein Jesus. He became man for our sake, and his blessed mother Mary,\n\nTo whose worship and profit of your soul and mine this short treatise is written. Amen.\n\nAfter the process of the Incarnation of Jesus, which was previously said, the blessed Maiden Mary, having in mind the words of the angel touching her cousin Elizabeth, she proposed to. She went to thank God with her, and to minister and serve her, and so with her spouse Joseph, she went from Nazareth to her house beside Jerusalem, which is about sixty miles. She tarried not and let nothing delay her, but went with haste. She would not long be seen in public among people. And so she was not hindered or charged by the crowd surrounding her son, as is commonly the case with other women. For our Lord Jesus was not burdensome to His mother. Now consider how the blessed queen of heaven and earth goes with her spouse. And it is not on a horse, but on a great company of bourgeois, honest, and shamefast maidens and damsels. But truly, there goes with her a better company. And that is the Powerful Mekenes. And what time she came And entered into Zachary's house, Elizabeth greeted his wife Elisabeth in this manner: \"Rejoice, my dear sister Elizabeth. And a servant was with Elizabeth, glad and joyful, and the holy ghost raised her up worthyly and tenderly, crying out for joy and saying, 'Blessed are you among women. And blessed is the fruit of your womb. Why is this granted me, that the mother of my Lord should come to me?' And so, in the words of the gospel, when blessed Elisabeth, the mother of John, was filled with the holy ghost, and her first, the mother was filled before the son. But the son fulfilled the mother through his merit to the same degree as he himself was more fully filled with the grace of the holy ghost. And first, he felt and received grace, feeling the coming and presence of our lady. Therefore, he leapt for joy within her and she spoke and prophesied outside, 'Behold.' \" Now and take heed. In the words of our Lady, it is given that at one pronunciation of them, the holy ghost is bestowed. For she was so fully replenished with him through her merits and desert, the same holy ghost also filled others. To the words of Elizabeth. Mary answered and said, \"My soul magnifies the Lord, and my spirit rejoices in God my savior.\" And so forth she spoke and fulfilled that canticle - the Magnificat. As it is contained in the gospel.\n\nAnd when she had done, they went to sit together. Our Lady, with her sovereign kin, set her down in the lower place at Elizabeth's feet. But she rose up again and would not allow it. Instead, they sat down together. Then they asked Our Lady of Elizabeth about the manner of her conceiving. And she, in turn, asked about the manner of hers. And they told each other gladly the great goodness of our Lord. And loved and worshiped God from each conceiving. And so, in thanking God and ghostly mirth they continued day and night. Our lady dwelt there for three months, serving Elizabeth. Nota humilitatem maria in all that she might. Mekely, reverently, and devoutly, as a servant, she remembered that she was God's mother and queen of all the world. O Lord, what house was this, what chamber, and what bed in which gathered and rested such worthy mothers with such noble sons: that is, Mary and Elizabeth, Jesus and John, and also with them dwelling the worthy old men Zacharias and Joseph. This was a blessed company of men and women and children. In this process of our lady's visitation, we have an example that it is pleasing and often effective for devout men and women to visit one another for edification and spiritual recreation, and especially the younger to the elder. It should be done in due time, and other pleasing things as well. And the fruits of grace may be certified to others for edification, so long as it is not done for vain glory. But to Goddess worship. If we pay close attention to the words of Mary and Elizabeth, they were devoted to loving and worshiping God, magnifying Him in all His works, and telling of His great mercy shown to mankind to guide man towards love and the worship of God. Furthermore, when the time of Elizabeth came, she gave birth to her child. Who, in token of His great holiness, our lady lifted up first from the ground. Afterwards, He was circumcised on the eighth day as the law required, and named John by a miracle of God, as the gospel tells us, and the mouth and the tongue. of the father Zachariah's temple was open before closing for the presentation was then opened. And he prophesied, saying, \"Blessed be our Lord God of Israel. He has visited us through His grace and redeemed His people.\" And so, in that house, these two noble and worthy cycles, that is, the Magnificat and the Benedictus, were first spoken and made. And our Lady, standing at that time in some corner, for she would not be seen by those who had come for the circumcision of that child John, listened carefully and heard entirely the Benedictus in which was made mention of her blessed Son, Jesus. And she kept all of this in her heart, as the wisest and most gracious of women. And at last, when all this was done, she took her leave of Elizabeth and Zachariah and blessed the child John.\n\nNote: And so we went home again to her own house in Nazareth. Now consider and keep in mind the great power of her in returning to her own house. For there she shall neither find bread nor wine. other necessities and with those she had neither possessions nor money. And when she had lived with them for three months, who were plentiful and having, she returns again to her own poverty and bare house: where she must earn her livelihood with her own hands and bodily labor. And much compassion should we have for her, and be stirred to the love of virtuous poverty by her example. Blessed may she ever be. Amen.\n\nWhat time that our lady and Joseph her spouse dwelt together, and her blessed son Jesus day by day increased in his mother's womb. At the last, Joseph seeing her greatly with child, and beholding her not once but often was sorrowful and greatly disturbed, made her heavy countenance. And as in a perplexity, he thought what he might best do. For on the one hand, he saw her life so holy, and no token of sin in her, neither in demeanor, nor in word, nor in deed. Therefore, he durst not openly accuse her of adultery. And on the other hand, he saw her life so pure, that he could not bring himself to suspect her of unfaithfulness. other side he knew not how she might conceive, but by man. Therefore he thought that he would leave her privately. Truly, it may well be said of him who is written in the Gospel to his praise: that is, he was a righteous man. He showed this deed of great virtue. For commonly women's behavior towards men is an occasion of the most shame, sorrow, and madness. Nevertheless, he virtuously controlled himself and would not accuse her nor avenge himself. But patiently suffering the appearance of wrong and overcoming himself with pity. Though he would leave her privately, This is an open example of reproof to jealous men who are so suspicious that at the last countenance of loving speech of their wives with other men have them suspect adultery. Also, we hear in the story of Joseph and Mary Magdalene a fruitful doctrine: how we shall patiently suffer tribulation, and how God suffers his chosen souls to be tried. Our lady was not without tribulation and great disease when she saw her husband so distressed and bleeding. Yet she endured and kept peace, concealing the great gift of God. She chose rather to behold the wicked and unworthy than to make open the great sacrament of God and speak or act in a way that might seem boastful or joking to her. But she prayed to God to send remedy in this case and to put away from her husband this tribulation and disease. And so the Lord, who suffers and ordains all things for the comfort of both, sent his angel. The angel appeared to Joseph in his sleep and said that he should not fear to take to him Mary as his spouse, but trustfully and gladly dwell with her. For she had conceived not by man but by the working of the holy ghost, and after tribulation comes peace. Greet joy and comfort in the same manner it should fall upon us, if we could well keep peace in times of adversity. For our Lord God, after a tempest, sends soft and merciful weather. And it is no doubt that He suffers no temptation to fall to His chosen one, but for her profit. Then, after His revelation, Joseph asked our lady about this wonderful conceiving, and she gladly told him the order and manner of it. And so Joseph dwelt and was joyful with his blessed spouse Mary, and with chaste and true love he fervently loved her, and carefully took heed to her. And our lady, in turn, trustingly dwelt with him. And so in their poverty they lived together with great spiritual joy.\n\nHere with our Lord Jesus,\n\nNotes:\nAlso as a recluse and enclosed in his mother's womb, the space of nine months in the manner of other children. Patiently and benignly He suffers and remains the due time of birth. Lord God, how much do we owe to have compassion that He would for our sake endure this. \"Cluny to such profound meekness. Mikael Owen we to desire and love the virtue of meekness. And if we would keep in mind the humanity of him who of such great majesty humbled himself, we should never be lifted up to vain pride and reputation of ourselves. For this one benefit of his long reclusion for our sake, we may never do satisfactory or recompense worthy to him. But nevertheless, we know this truly in heart and with all our affection, deeply thank him. Especially we that are religious, he would take us not from other and graciously depart us from the world. So that in this, though it little be something we yield him, it is to say that we stand perseverantly in his service. Steadfastly this alone is his benefit of grace and not our desert. And that a great benefit and worshipful in that we are not reclusive to pain but to great sickness. For we are set as in a high and strong tower of religion. To which the venomous enemy is enclosed bodily in.\" If you wish to be with Jesus virtuously enclosed in soul, first you must humble yourself in your own reputation and become a child through penance. Also, keep and love silence, speaking only in necessary or edifying times. Furthermore, if you are born, that is, if you show yourself outwardly by word, either by open performance or perfection, you must endure the time of nine months, which is why you are not perfectly grounded in virtues. And, for the number of the ten commandments to know the perfection of the law, and therefore less take on imperfection. So, just as the child born before his kindly time is unable to truly, so whoever shows himself outwardly by word or deed holy and perfect before he is perfectly grown and shaped in virtues within, he is unable to stand as a man in time of temptation by spiritual strength. And to profit from others and from himself. Therefore, closing and enclosing yourself in this way is beneficial. Withdrawing our minds from vanity and worldly desires: beseech us to conform ourselves in purity of heart to our Lord Jesus, who, for our sake, closed himself in the womb of his blessed mother Mary, and who led us to compassion and suffering with Jesus in this world, we should consider and keep in mind that he was in continual affliction from the first moment of his conception to the last moment of his death. Especially and primarily because he knew his Father in heaven whom he loved sovereignly, and was unworshipped by sinful men and forsaken by mankind and misbelievers. And of the great compassion he had for the souls made in his image so wretchedly, and for the most part damned. This was more pain to him than his bodily passion and death. For why, to put away misbelief and destroy this damnation, he suffered death and that passion. And so should every true lover of Jesus have compassion and be inwardly sorry, not only for the misbelief of the Jews and Saracens. And her damning. But more so for the wicked living of untrue Christian men. In so much that should torment and ghostly disease afflict him more, knowing or seeing a soul perish through deadly sin, than the loss of any worldly goods or his own bodily death. For charity's sake. And so, in this aforementioned process, we have profitable doctrine and good example: First, in our blessed Lord Jesus, of penance enduring, of perfect charity and true compassion. Also in his mother Mary, of profound meekness and patience in tribulation. And in her husband Joseph, of virtuous wisdom against false suspicion.\n\nWhy and to what purpose was our lady wedded to Joseph, since he had no need to deal with her bodily but she was ever a chaste maiden? Answering this question, there are three reasons: First, she should have comfort and solace from man in her bodily service, and a witness to her chaste virginity. The second reason is the miraculous birth of God's son. Should be held: and very far from the devil / And the third, that she should not be defamed by cattle. And so worthy of death according to the law, be stoned by the Jews. And thus ends the first part of this book that stood in contemplation for the Monday and for the time of the Advent. into the nativity of our lord Jesus. Whose name with his mother Mary be ever blessed without end. Amen.\n\nWhat time that nine months from the conception of the blessed Jesus came to an end, Caesar Augustus the emperor of Rome sent out a census-taker or a horse / that all the world subject to him should be described. So that he might know the number of regions, of cities, and of the heads\n\nLogging to him that were subject to the emperor of Rome. And herefor he ordered and commanded that all men wherever they dwelt should go to the City of his first birth and proclaim their lineage. Whereof Joseph was of the lineage of David, whose City was Bethlehem. Took with him his blessed spouse Mary, that was at that time. Greet with child and went from Nazareth to Bethlehem to be subject to the Emperor. leading with him an ox and an ass, they journeyed the long way together as poor people having no worldly goods. But the two beasts. And when they came to Bethlehem, due to the great multitude that was there at that time for the same reason, they could not find lodging: but in a common place between two houses, covered above with roofs for that reason, and was called by various names. They were forced to stay there all that time. Joseph, who was a carpenter, made them a stable and a manger for their beasts.\n\nTake heed, good people, and have compassion for the blessed lady and maiden Mary. She was so young and tender in age, that is, fifteen years old, and great with child as near the birth travel, making the long journey of over a mile and ten or more, in such great poverty. And she remained and asked for her in various places shamefully among uncouth folk, who warned them and let them go. And so, in need at last, they took the common place before mentioned. But furthermore, to speak of the blessed birth of Jesus. And of that clean and holy delivery of his dear mother Mary, as it is written in part by the revelation of our lady. A devout man was made of her, when the time of that blessed birth was come. That is to say, the Sunday at midnight, God's son was conceived in his mother's womb by the Holy Ghost without pain or sorrow. Suddenly, he was up on high at his mother's feet, and she devoutly and joyfully took him in her arms. And sweetly clinging and kissing, she laid him on her breast. And then she wrapped him in the veil of her head. And laid him in the manger. Asses kneeling down, they placed their mouths on the cradle, breathing on the noses of the child they recognized, as in that cold time the child so simply huddled required such warming in that manner. Then his mother, kneeling down, worshiped and loved God inwardly- thanking and saying in this manner:\n\nLord God, holy Father in heaven, I thank you with all my might that you have given me your dear son, and I honor the almighty God, your son, and mine, Joseph. Honoring and worshiping the child, God and man, he took the ass's saddle and made it into a cushion for Our Lady to sit on and a support for her to lean against. And so the lady of the whole world, in that simple earthly array, sat beside the cradle with her mild demeanor and loving eyes turned inwardly upon her dear, sweet child. But in this poor and simple earthly array, what spiritual riches and inner comfort and joy she had, no tongue can tell. Therefore, if you wish to feel the true joy and comfort of Jesus, we must be with him. And with his mild power, meekness, and bodily penance, as he, the first among the poor, gave us an example of all these here in this birth and first coming into this world. For the first thing that is poverty, Saint Bernard, in a sermon on the nativity of our Lord, says in this manner. God's Son comforts his people; if you want to know his people, it is spoken of in Psalms, where David says, \"Lord, be lifted up the poor people.\" And he himself says in the Gospel, \"Woe to you rich men, for you have received your comfort.\" How could he comfort those who have no comfort of their own? Therefore, the innocence and childhood of Christ comfort not jesters and great speakers. Christ's weeping and tears comfort not dissolute laughers. His simple clothing comforts not those who go in proud clothing, and his travel and staff comfort not those who love first seats and worldly worships. The angels in Christ's nativity appearing to the shepherds. Waking shepherds. Comfort only poor travelers, and tell them the joy of new light, not the rich men who have joy and comfort here. Similarly, in Christ and His mother, we see perfect meekness. They were not shy of the stable or of lowly beasts or other simple objects. But our Lord and our Lady kept this virtue perfectly in all their deeds and commanded it sovereignly to us. Therefore, let us strive with all our might to obtain this virtue, knowing that without it there is no salvation. For there is no work or deed of ours that can please God with pride. Regarding the third point, we can see this in both of them, and particularly in the child Jesus. Saint Bernard says, \"God's Son, when He willed to be born, had the power in His own free will to choose when to do so, He chose the most noisome and harsh time, namely in the cold winter.\" A child and a poor woman's son, scarcely clothed and with nothing but a rack as a cradle, had great need. Yet I found no sign of furs or pelts. And indeed, Christ, who is not a deceiver, is the most difficult to flesh out. He who teaches or commands others is as false and deceitful if he is not like this, according to Saint Bernard. And so much about these virtues at this time. Now let us speak further of the blessed nativity of Christ. At what time our Lord was born, the great company of angels, honoring and worshiping their lord God, went immediately to the shepherds who were nearby, about a mile from Bethlehem. They told them the news of the Savior's birth and showed them the place, perhaps Gabriel, the special messenger of this work, leading the way. And with this multitude of angels, they took up the new joyful song, saying: The Gospel relates in these words: \"Joy without end above in the highest heaven to God, and on earth peace to all men of good will. And so, with this joyful song and my heart's delight, they went up into heaven, telling their other shepherds after the Angels: 'We passed them by, and worshipped this Child. Openly, we declare what we heard from the Angels and His blessed Mother.' The wise and witty woman who was in charge took good care of all that was done and kept privately in her heart all the words spoken about her blessed Son. In this way, we may contemplate the process of the blessed Nativity of our Lord Jesus. Furthermore, concerning the solemnity of this feast and this high day, we should keep in mind that this day was born the King of Bliss and the Son of Almighty God, Lord of all lords and maker and governor of all the world, whose name is especially called Prince of Peace. For by Him was made that great and endless peace, which is told before.\" In this day, the Angels sang the joyful song Gloria in excelsis Deo, as it is said before this day, and the holy church sings in the mass after the prophecy of Isaiah. A child is born to us, who is like us in his humanity, and a son is given to us, who is equal to the Father of heaven in his godhead. This day, the Son of Righteousness first spread his beams of mercy openly and the light of his grace throughout the world. And so this day was seen as a blessed new sight that had never been seen on earth before - God Almighty in human likeness. This day also befel the two kinds that surpass all kind and human wisdom. These things can only be conceived through true belief. That is to say, God is born and a maiden, without sorrow or blemish of her maidenhood, has given birth to a child. Therefore, she who had this second sovereign joy in feeling, had faith before and was greeted by the angel of her conceiving: and so to all mankind. This day is of great joy and a great feast, both of God Almighty and of His blessed mother Mary, as it is said before in the festival of the Incarnation. Join: that on this day it will show clearly, in token and witness of this wonderful birth against nature, at Rome, a well of oil sprang from a tavern. And in the same city, an image of gold with a temple called the Everlasting Temple of Peace, was foretold that it should never fall down till a maiden bore a son. This day both fell down together, at the birth of Christ. In the eighth day that the child was born, he was circumcised, according to the law. And so, on this day, two great things were done which we ought to have devoutly. The first is that the blessed name Jesus, given to him from the Father in heaven, and announced by the angel, was named or conceived. This day was openly declared and named as Jesus, which means \"Savior,\" is above all names. As the apostle Peter says, \"there is no other name under heaven by which we must be saved.\" Regarding this name and its great worthiness and virtue, Saint Bernard speaks devoutly about in what follows.\n\nThe second thing worthy to be kept in mind is that on this day, our Lord Jesus began to shed his precious blood for our sake. He began to suffer for us, and the one who never sinned, began this day to bear pain in his sweet and tender body for our sins. We ought to weep much and have compassion with him. For he wept greatly on this day, and so in the greatest feasts and solemnities we... Should make Michael myr be joyful for our sake. And have inward compassion and sorrow for the pains and anguishes he suffered for us. For, as it is said before this day, he shed his blood when, according to the law, his tender flesh was cut with a sharp stone knife. And so the young child Jesus, our savior and kindred, wept for the sorrow he felt through his flesh. For without doubt he had real flesh and was kindly sufferable, as have other children. Should we not then have compassion for him, yes truly, and also for his dear mother. For well may we know that when she saw her lovely child weeping, she could not help weeping herself. And then we may imagine and think how that little babe in his mother's arms, seeing her weep, put his hand to her face as if he did not want her to weep. And she, in turn, inwardly moved and, having compassion for the sorrow and her dear son's weeping, comforted him as she could. For she understood well by the Inspiration of The holy ghost was within her, at the will of her son. Though he spoke not to her. Therefore she said, \"Son, if thou wilt that I cease from weeping, cease thou also from weeping. For I may not, but I weep as long as I see thee weep: and so through the compassion of the mother, the child ceased from weeping and crying: And then his mother wiping his face and kissing him and putting the paper in his mouth comforted him in all the ways she could. She did this as often as he wept. For as we may suppose, he wept often, as other children do to show the wickedness of humanity, which he truly took upon himself, and also to hide him from the devil that he should not know him: as for God. And thus much is said at this time concerning the circumcision of our Lord Jesus. But now in time of grace, this circumcision of the old law is ceased, and we have in its place baptism ordained by Christ. That is the sacrament of more grace and less pain. But for this bodily circumcision, we shall have ghostly circumcision. that is kuttyng awey al superflue thynges fro vs that disposen to syn\u0304e / and holdynge wyth vs as in affeccion only that is nedeful to vertuous lyuynge / For he that is truly poure. is vertuously circu\u0304cised / the whiche cir\u00a6cumcisyon the Apostle techeth in these wordes. when he saith that we hauyge mete and drynke. and cloth we shold holde vs payed. This also ghoostly circumcision nedeth to be in al oure bodyly wyttes / as in seyng. heringe. touchyng and other that is to say that we in all these eschewe superfluyte & kepe scarcite. & namely in spekynge. For mykel speche withoute\nfruyte is a grete vyce & displeysyng to god and good men / & a token of an vnstable and a dissolute herte. as ageyn ward. scy\u00a6le\u0304ce is a grete vertu / and for grete cause of goodnes ordeyned in religion / of the whiche vertu dyuerse clerkes speken. thatCa\u25aa vii. we shal passe ouer at this tyme / and thus endeth this chapitre Of the Epiphanie that is ope\u0304 shewyng of our lord.\nFIrste touchyng this solempne daye and worthy fest we shal vnderstonde that there is none feste that hath soo moche dyuerse seruyce in holy chirche as longynge therto / as this feste hath / not for hit is more worthy than other but for many grete thynges be felle and were done this day. special\u00a6ly touchyng the state of ho\u00a6ly chirche / As firste vnder\u00a6stondyng that holy chirche here in erthe stante in two maner of peple / that one is of them that come\u0304 of the Jewes that hadden moyses lawe and weren circumcysed. that other is of the remanaunt that weren not circumcised and werenPrimum factum cleped gentyles / This day that is to say the xiii: day fro the natyuyte accou\u0304tynge that same day. the blessid childe Jhesus shewed hym as god & man specially to the kynges that were\u0304 of the gentyles / \u00b6 And in her persone holy chirche now crys\u00a6tned is pryncypally gadred of y\u2022 multytude of gentyles. was thus receyued of\u25aaour lord God to true byleue.\nFor the day of his natyuyte he appiered & shewed hym speci\u00a6ally to the Jewes in the persone of herdemen. the whiche\nJewes for the moost The party received not God's word but showed it to the gentlemen, of whom we are now his chosen church. Therefore, this feast is specifically and properly the feast of the true Christ's holy church. The second thing that happened to the church that day concerning her was that she was this day ghostly wedded to Christ and truly knitted to Him by the baptism He took that day, at the age of twenty-eight and nine years old. For, on the twelfth month after Christ's baptism, that is, a year after, He worked the first miracle, turning water into wine. By this miracle is also understood the church's ghostly wedding. The fourth thing that happened that day, as Bede says, was that, a year after our Lord's deed, He performed that great miracle, feeding the great multitude of people with a few loaves and a few fish. But the first three are rehearsed in the church on this day, not the fourth. Look how worshipful this day is, which God chose specifically for worship. There in many great and wonderful things. Therefore, the holy church, considering so many great benefits done to her this day by her ghostly spouse, Jesus Christ, makes great mirth and solemnity in this day. But since the principal and most special significance of this day lies in the mind of the first, we will speak further of the contemplation of this. Leaving the remainder at this time, let us imagine and set our mind and thoughts as if we were present in the place where this was done, at Bethlehem. Behold how these three kings come with great multitude and a worshipful company of lords and other servants. And by token of the star, the first leading, and after resting upon that place where the child Jesus was in, they lit down from dromedaries that they rode upon before that simple house and manner of stable in which our Lord Jesus was born. And our Lady then hearing great noise,\n\nCleaned Text: There in many great and wonderful things. The holy church, considering the many great benefits done to her this day by her ghostly spouse, Jesus Christ, makes great mirth and solemnity in this day. Principal and most special to this day's significance is the worship of the kings and their offering to Jesus. We will speak further of the contemplation of this. Leaving the remainder at this time, let us imagine and set our mind and thoughts as if we were present in the place where this was done, at Bethlehem. Behold how these three kings come with great multitude and a worshipful company of lords and other servants. By the star's leading, they first rest upon the place where the child Jesus was in, and then they lit down from dromedaries that they rode upon before the simple house and manner of stable in which our Lord Jesus was born. Our Lady, hearing great noise, The people brought the child into the house. Upon seeing the child, they represented the Holy Church that was to come from the gentiles, as it was said before. Behold also the child Jesus, who spoke not but stood with a manner of sad countenance and glad cheer. And as He looked lovingly upon them, they had great liking in His sight, not only spiritually in the soul illuminated and taught by Him, but also bodily without. For David bears witness that He was fair and lovely in body before all men's sons. And when they were greatly comforted by Him, they made an offering to Him in this manner as we may suppose. They opened her coffers with her treasure and spreading a tapestry or cloth before the children's feet, they laid thereon gold coins and myrrh in great quantity. For had it been a small offering, it would not have needed them to open her coffers. The text says: \"The Gospel reports that the treasurers or guardians of the treasure might have easily taken it, but because the gifts and their quantities were great, as it is stated, those who had brought them fell down before him in reverence and doubtfully kissed his feet. The child, full of wisdom, then comforted them more and strengthened them in his love by giving them his hand to kiss. Afterward, he blessed them. And they, reverently inclining and also taking leave of his mother and Joseph, turned away joyfully and cheerfully into their own country by another way. What these three kings offered in terms of the gold of great price is symbolically and many other things the Gospel relates more fully in other places. Therefore, we pass over all that here. But what was done with that gold of such great price? Whether our Lady reserved it and put it in the treasury or else bought something with it\" \"she who loved poverty took no heed of worldly goods; but what she loved and understood, her blessed sons would not only teach her in soul through inspiration. but also show his will without, that he did not love such things. Ryces, i.e. riches, often took away his face from that gold or spat upon it. Within a few days. Note: Here is an example of a great preacher and worthy example of poverty. Also, if we take good heed, we may see an open example of perfect meekness. For there are many who hold themselves low and abject in their own heart and are not exalted by pride as in their own sight, but nevertheless they would not be held such in other men's sight nor may suffer to be despised or scorned by others. Nor would they that their unworthiness and defaults were known by others, lest they be despised and held as fools. Should they go away.\" Without devotion and belief. But the master of Mekenes and lover of simplicity did not leave unfulfilled its perfection, giving us an example that we should not depart from the ground of true meekness. By the color of any seemly appearance, he granted us virtue through his grace, that it would make him appear simple and humble in the sight of others. The virtue of perfect meekness he bestowed upon us through his grace, so that he would be made humble for our sake, our blessed Lord Jesus. Amen.\n\nThe day of the Lord remains in the nearby chapter, except for meditation on his service and concern for the child Jesus, about which one can meditate happily.\n\nAfter the kings had performed their offering and returned home again to their own country, as it is said, this worthy lady of the world stood in that simple herberg with her blessed son Jesus and her holy old man Joseph, peacefully abiding until the forty-day purification as prescribed by the law. Another woman of the people was defiled through sin. And since the child Jesus was a poor man and not God, they observed the law. But why should we hope they did not do this? Simply to show us the true way of obedience. And because they would not seek singular privileges, they kept the common law like others. But this did not suffice for true humility. Which forty days were completed for her purification after the law? Then our lady was with her son Jesus and Joseph. And they took the way from Bethlehem to Jerusalem, about five or six miles there, to present the child and offer him to God according to the law of God. Now let us go with them in devout contemplation. And may we help to bear that blessed birth in our souls by devotion. And may we take inward contemplation the child Jesus. good intent to all that have been here said and done. For they were most devout in this manner, hearing and bringing the child Jesus into Jerusalem, and the Lord into the Temple of God. At the entrance, they bought two turtledoves or two pigeons to offer for him, as was the custom for poor people. And therefore, the gospel speaks not of a lamb that was the common offering of rich men. In token that they were with the poorest people. And here, the righteous man Simeon, led by the Holy Ghost, came into the temple to see that he had long desired to see God's son, after the command and answer of the Holy Ghost. And immediately, as he came and had the sight of him, knowing him by the spirit of prophecy, he knelt down and devoutly honored and worshiped him as he was in his mother's arms borne. And the child blessed him and looking up at him bowed in token that he would go with him. And so, Simeon, understanding the child's will, took him up. Hym to Symeon. And he, with great joy and reverence, took him in his arms and rose up, blessing God: and saying with a glad spirit, \"Lord, I thank thee that thou hast allowed thy servant to see thy blessed son, our savior, with my eyes. Afterward, he prophesied about his passion and the sorrow that would come from it. Herwyth, the worthy widow Anne the prophetess, came to them in the temple and worshipped the child. She prophesied about them as well and spoke of the redemption that would come to mankind through him. The mother, wondering at all these words, kept them secretly in her heart.\n\nThen the child Jesus stretched out his arms to protect his mother, and she was taken by age again. Afterward, they proceeded in a manner of procession toward the altar with the children of heaven, Jesus and his mother. On one side went that reverent widow Anne with great reverence and unspeakable joy, loving and praising God. This is a solemn and worshipful procession of a few persons. But great things are signifying and representing: For there are representatives of all kinds, that is, of men and women, old and young maidens and widows. Furthermore, when they came to the altar of the temple, the mother, with reverence, knelt down and offered her sweet son to the Father of Heaven, saying in this manner: \"Take now, highest Father, your dear son whom I offer here to you according to your law: For he is first born of his mother. But God Father, I beseech you that you give him to me again.\" And then she rising up lifted him on the altar. O Lord God, what offering is this? Sincerely, there was never such another from the beginning of the world, nor shall there be after unto the end. Now let us take heed here how the child Jesus sits upon the altar as it were another child of the common people, and with that lovely face and sad countenance he looks and beholds upon his dear mother and others that were there. Present quietly and meekly a binding, and with that, the priests of the Temple and the child, lord of the world, were bought again as a servant for five pieces of money called \"scilles,\" a manner of money according to the law, as others. And when Joseph had paid that money for him, the mother, our lady, took him back again with full glad will, and after she took the aforementioned birds from Joseph, and kneeling down and lifting up her eyes devoutly to heaven, holding them in her hands, she offered them, saying: \"Almighty and merciful Father of heaven, receive this little gift and offering, and the first gift that this day your little child presents to you by birds. And lifting up his eyes to heaven, he spoke not but showed a sign of his offering with the mother.\" And they laid them upon the altar. Now consider what they are who thus offer: that is, the mother and the son. Truly, though it were little, might it be forsaken? No, God forbid. we shall fully believe that this was presented to the court of heaven by Angels and father of heaven gladly accepted it. Therefore, the blessed company of heaven rejoiced and welcomed this, after which was done and the law was kept as it is said, from the child's birth up to this time, our lady with her blessed son and her spouse Joseph took the way from that city of Jerusalem homeward to Nazareth. But on the way, she visited her cousin Elizabeth, desiring also to see her son whom she loved particularly. And what time they met, they made great joy. And namely Elizabeth: when she saw that blessed sight of the child, by virtue of whom in her first conception John leapt in her womb (John as understanding his lord had him always in counsel with reverence to her). And what time they had rested there certain days, our lady with her child and Joseph went forth in their way toward Nazareth. However, they found no rest on their journey. If we give due consideration to the aforementioned process and the length of time they have spent in great poverty and simplicity outside their own homes, we should be inspired to emulate their humility, poverty, and buxomness openly displayed in her simple dwelling, in her poor offering, and in the keeping of the law. Furthermore, just as worldly men make bodily merriment in this time from the Nativity to the feast of Purification, which is called Candlemas, so should each devout soul in this time specifically, with devotion and spiritual merriment in soul worship, honor the blessed child Jesus and his mother Mary, contemplating them in spirit and offering some devout prayer at least once a day as we see in spirit our lady with her child lying at the rack, keeping in mind the humility, poverty, and buxomness of them as it is said, and looking upon and keeping them virtuously in deed. Amen\n\nAnd thus ends. The first part of this book is about contemplation for the Monday. When our Lady and her child Jesus were on their way to Nazareth, as it is said before, not yet knowing the secret plan of God concerning this, Herod the king planned to kill the child Jesus. An angel of God appeared to Joseph in his sleep, instructing him to flee to Egypt with the child and his mother, for Herod sought to find and kill him. Joseph, waking from his sleep, called out to our Lady and told her these distressing news. She quickly took up her dear son and began to depart. For she had experienced both prosperity and adversity in her own person at times, and we should not be dismayed when it befalls us in the same manner, but rather endure the time of trial and discomfort, and conversely, remain patient during the time of prosperity and comfort. And if you wish to see an example of this in Jesus, consider first that at his birth he was honored by the shepherds, as God and the angels did proclaim. honored and worshiped him as a god, and with great joy. Soon after, he was circumcised as a sinful simple man, with sorrow. After the kings came to him, they worshiped him sovereignly in their personages and gave great gifts. Yet he still dwelt among beasts in poverty, weeping as another child of a simple man. After he was presented in the Temple with joy, and great things were prophesied of him as of God Almighty. And now he is commanded by the angel to flee from Herod into Egypt. As he was a poor man without might: And so furthermore in all his life, prosperity and adversity intermingled to teach us. For he sent us diverse comforts to lift up our hope that we may not despair, and with this, he sent us tribulations and discomforts to keep us humble, that thereby knowing our own wretchedness we stand ever at the gate in his fear.\n\nThe second lesson we may learn from this process is concerning the benefits and special comforts of God. That he bestows upon us. They feel especially distressed that he is not with them, regarding him as more worthy than those who do not have them. And those who do not feel such sorrow, what more could they endure? Though it was Tercius Tribulatus, the electors who knew and understood that he was God's son: Nevertheless, their sensuality and reason must be disturbed and moved in this way. Lord God, Almighty Father, what need is there for your blessed son to flee as you are unable to defend him from his enemies and keep him safe here? And also their tribulation and sickness was so much the greater that they had to go to such a distant land that they did not know, and by difficult and unpleasant ways. Since they were so unwilling to go and travel, our lady for her youth and tenderheartedness, and Joseph for his age and weakness, and also the child they were to bear and carry was not yet two months old. And yet they journeyed into that land. In which they All these diseases we render to them a source of great trouble and affliction. Therefore, you suffer these troubles. Keep their patience, and do not take pride in it from him who would not help himself. The fourth notable thing we may consider here is the great benevolence and mercy of our Lord. For although He could have destroyed His enemies who pursued Him in a moment, yet He did not. But benevolently and sweetly, He chose rather to flee and give way for the time to the malice and the madness of that wicked Herod, rather than to be avenged righteously from him. And this was a profitable meekness and a great patience. In the same manner, we should do: that is, not willfully resist and seek vengeance from those who do us wrong, but patiently endure them for the time, and flee their malice, and moreover, pray for them, as God teaches us. in another place of the gospel, we are told to do to our enemies as we would be done to. Furthermore, as to the process of the flight of Jesus with his mother and Joseph, when they came to Egypt, the movements of that land fell down as it was prophesied before by the prophet Isaiah. Then they went to a city of that land, which was called Hermopolis or Lycopolis. There they hired some simple houses where they dwelt as pilgrims and strangers, poor and needy, for seven years. Here we can devoutly imagine and think of the manner of living of them in that strange land. And how our lady worked for her relief, that is to say, with needle sewing and spinning, as it is written of her. And also Joseph, in his craft of carpentry. And how the child blessed Jesus when he came to the age of five years or thereabouts. He rode on her lap and helped in that he could as a poor child to them, showing in all his deeds buxomness, lowliness, and meekness. And thence. She was required to obtain her livelihood in that manner with her travail and perhaps with refusal from those who dwelt among them. This is common for strangers and often with shame. What hope we have of her household, as for bedding, clothing, and other necessities? Did they have this surplus or curiosity? Without a doubt: those who love perfect power would not have allowed them to have what is contrary to power, such as surplus and curiosity. And particularly concerning curiosity, we truly believe our lady in her sewing or other manner of working created curious works, as many people did. But God forbid, for though they wrought such curiosities that took no heed to lose time, she who was in need might not, nor would she spend time in that way. As many do, namely in these days. For this vice of curiosity is one of the most dangerous vices and can be shown in many ways, first by the wasting of time that is ordained to the worship of God. The curious work occupies more time than plain and simple works that are sufficient for the need. This is a great shame and contrary to God's will. The second reason for curiosity is the cause and source of vain joy for the worker. Whenever a man creates such a curious work, he often looks at it with pleasure and thinks and imagines in his mind. And when he does not work on it, especially during God's service, and when he should have his heart turned to God, he thinks or speaks about making that curiosity. And so he would be seen passing by others. Also, it is a cause of pride to him who makes the curious work. The third reason is that the curious work is made for those who find pleasure in such curiosity, material for drawing them in. They are hearts for our Lord God and heavenly things. As Saint Gregory says, in as much as a man has delighted below in earthly things, in that same measure he has been separated from the love above of heavenly and godly things. It is one of the three by which the whole world is infected with sin. The fifth reason is carnal lust of the eyes. For such curiosities serve for nothing else but to feed the eyes. And as a man, delighting and in vain with such curiosities, feeds his eyes, so often the maker and user offend God. Wherefore men should be shunning such curiosities for yielding occasion of sin. For a man should not assent to sin for any cause, but in all manner abstain from the sixth reason, which is offensive to God. And our Lord gave an example and commanded and loved poverty, and it is often said without doubt that he is greatly offended in that thing which is directly contrary to poverty, that is, specifically, curiosities, as well as other harms more over. This is a token of a vain and light, and unstable heart and foul. Therefore, he who will live in cleanness of conscience and without the defiling of his soul, him behooves to abstain both from the making and also from the using of such vain curiosities, and to flee from them afar, for this aforementioned reproof of curiosities does not generally forbid us to make fair works and honest apparel. For that is permissible, so long as it keeps a good mean and especially in the things and works that pertain to God's service. In which it is necessary to beware and to eschew all corrupt intent of vain joy, and all false affection and foul looking at worldly vanity. So that the virtuous mean of sufficiency passes not into the excess of vicious curiosity. And thus much is said of this matter at this time.\n\nAfter Herod was dead and seven years had passed, during which our Lord Jesus had dwelt in Egypt, the angel of our Lord. Lord appeared to Joseph in his sleep, commanding him to take the child and his mother and go to the land of Israel, for those who sought the child to kill him were dead. Joseph immediately rose and, as the angel had instructed, returned to the land of Israel. But when he arrived and heard that Archelaus, Herod's son, ruled in that region, which was called Judea, he was afraid and did not dare to go there. Instead, he went to the country of Galilee and the city of Nazareth, as the angel had appeared to him in his sleep.\n\nHere we see in Jesus' return, as it was said, fear and hardship intermingled with comfort and ease. For at the time they were in a foreign land, they heard of the deaths of their enemies. Yet it was great comfort and hope of ease to return to their own land. However, taking this into account, they faced the difficult journey ahead. After they came into their own land, they found hope. \"pees. Tidings of a new enemy and fear of him abiding for us to avoid his country, there was discomfort and disease. And all to our Lord, as it is said: Lord Jesus, thou fair young child, thou art Lord and king of heaven and earth, what disease and what tribulation sufferedst thou for our sake, and how soon thou beganst? Sincerely spoke the prophet in thy person when he said: I am poor and in diverse tribulations from my first youth. Sweet Jesus, how didst thou bear it, or was carried all that long and hard way, and especially through that horrible desert, passing over the red sea, and also the Jordan in such tender age? For it seems this coming is more troublesome and more noisy for thee and thy leaders than was thy first going. For at that time thou were so little that thou mightest easily be borne in harms, but now thou art older and more grown, as in the time of seven years, thou canst not go so far, mayst thou not for ten years.\" To ride art thou not used?: Sincerely, it seems that this travel, which we now speak of, is sufficient for full redemption for mankind. Furthermore, regarding the process of their way: we may think that when they approached the end of that desert, they found John the Baptist. The latter had begun to live there in desert penance, doing so it seems, that he had no sinful penance worthy. For it is said that the place of Jordan in which John baptized is the same place where the children of Israel went dry-footed when they passed through that desert from Egypt, and near that place in the desert John lived in penance. Therefore, it is likely that Jesus and his mother found him there. And they made great joy and spiritual coming together. And no wonder, for he was an excellent and worthy child from his birth. He was the first hermit: and the beginning of Religious living in the new law. He was clean maiden and greatest preacher. after criste / He was a prophete and a precious and glorious mar\u2223tir: wherfore we deuoutly worshyppynge & honourynge hym take we oure leue at hym at thys tyme / and goo we forth to oure lord Jhesu and his moder in the forsayde waye. \u00b6 After they were passed the floihs brought out of Egypt. and than as we maye thynke the systers of our lady & other kynnes folke and fre\u0304des come\u0304 to hem. welcomyng hem home & vysytyng hem with presentes yeftes as it was nede to them. that fou\u0304den her owne bare houshold. Also amonge other we maye specially haue in mynde that Johan Euangelyst came with his moderOr Joha\u0304\u00a6ne euange\u00a6li our ladyes sister. to visite & see Jhs. y\u2022 whiche Johan was that tyme a boute fyue yere olde. For as it is wryte\u0304 of hym / he dey\u00a6de y\u2022 yere fro the passo\u0304n of our lord lx. and seuen. that was the yere of his age foure score & xviii. Soo that at the passion of crist he had in elde one & thyrty yere / And Cryste hym self\nxxxiii or lytyl more / And soo at this ageyne comynge of Jhe\u00a6su that was thenne Seven years old John was five years old and, among other chosen ones, he was particularly beloved of our Lord Jesus. It is likely that during this time of their childhood, he was more cherished than others and most special to Jesus. From this time until the age of twelve of Jesus, the gospel makes no mention of the child Jesus, except that there is still a well in that place where the child Jesus frequently drew water for his mother. For this meek Lord refused not to perform such lowly services to his mother, and she had no other servant. Her entire living was in humility and poverty. Let us follow his example. Amen.\n\nWhen the child Jesus was twelve years old, and his dear mother with Joseph went to Jerusalem for the festival that lasted eight days, according to the commandment and custom of the law, he also went with them in that tender age, faithfully following them all the way. He honored and worshiped them on the way. In his resting days, the Father of heaven, as reason would have it, was filled with sovereign love towards the Son. Yet, there was more inward sorrow and compassion in the Son's heart, unworthy of his Father, as he witnessed his many sins, than there was outward pomp and solace during the festivities. Nevertheless, he stood among his relatives, keeping the law as meekly as any other of the poor people, until the festive days were fulfilled and ended. Then, she who had led him with her took him, and with weeping and great sorrow she said, \"Alas, where is my dear child? I have not kept him well, and now I go about in the evening, asking from house to house, 'Have you seen my son? Have you seen my son?' Unable to contain her sorrow and care for her son, the pitiful old man Joseph followed her, weeping. For how long we have sorrowed and grieved for him, we do not know. They had no comfort that night, and especially the mother who loved him most tenderly. No wonder, for it was no small loss to lose Jesus. In this, we may have reasonable compassion for the great anguish that our Lady's soul is now experiencing, for she had never been in such sorrow since her birth. And we can learn from this that tribulations and anguish do not befall us to make us heavy or excessively disturbed, for God spared not his own mother in this regard. He generally sustains tribulations for those he has chosen. And so, they are a sign of his love, and it is expedient for us to have them for many reasons. Then, our Lady, sorrowful as it is said, could not find her son. That night closed her in her chamber and led her to prayer. She prayed in this manner:\n\nAlmighty Father in heaven, full of mercy and pity, it pleased you. And it was: you are willing to give me back my dear son. But look now, father, I have lost him. I do not know where he is / but you who know all things / tell me and show me where my sweet son is / and give him to me again. Good father, take heed and behold the sorrow of my heart. And not my great negligence / For I know well that I have sinned in this case / Nevertheless, for your great goodness, give him to me again / for I may not live without him / And thou, my sweet son Ihu, where art thou now / or how are you / and where art thou now lodged? / Lord, whether you have gone up into heaven again to your father / For I know well that you are very God and God's son / But why then would you not tell me before / Also I know well that you are a true man of me born / And here before I kept you and bore you in Egypt from the malice of Herod who sought to kill you. But now, whether any wicked man has seen you, the Almighty Father in heaven keep and shield you. All peril and malice, Dear son, tell me where you are, so I may come to you or you come to me, and forgive me this negligence at this time. And I beseech you that it shall never happen again. I know not how this has befallen me, but you are my hope. My life, and all my good. Without you, I cannot live in this manner, by such words as we may devoutly suppose. All that night, the mother cared and prayed for her dear son. The next morning, early, Mary and Joseph sought him by various other means. She was as glad as if she had been brought back to life, and, kneeling down, thanked God inwardly with weeping joy. And as soon as the child Jesus saw his mother: he went to her. And she, with unspeakable joy, clasped him in her arms and kissed him often. And holding him in her bosom, rested a while with him for tenderness. Until she had regained her composure, and then she spoke to him and said, \"Dear son, what have you done to us in this way? For lo,\n\n(Note: The text appears to be in Old English, but it is written in a modernized form with some modern English words interspersed. I have made some minor corrections to improve readability, but have tried to remain faithful to the original text.) Your father and I have sorrowfully sought you for three days. Then he answered and said, \"And why do you seek me? Do you not know that it is my duty to be occupied in things that pertain to my Father's worship? But they did not understand these words at that time. Then his mother spoke, \"Will you not go home with us?\" And he replied meekly, \"I will do as you wish. And as it pleases you.\" And so he was subject to them and went home with them to their city of Nazareth.\n\nIn this aforementioned event concerning Jesus, we may suppose that he stayed in some hospital for the poor. There he humbly prayed and asked for herbs, and there he ate and lay among poor men as a poor child. Some doctors say that he begged in those three days. But this is of little importance. We follow him in his imperfect humility and other virtues, not for begging without reason. But there is little worth in a meek heart within, as pertains to perfection. In the aforementioned process, we may note and learn three notable things. The first is that he who will perfectly love God shall not dwell among his fleshly friends and kin, but he must leave them and go. In token of this, the child Jesus left his own dear mother whenever he gave attention to the ghostly works of his father. And also when he was sought among his friends and kin, he was not found there at that time. The second is that he who leads a ghostly life is not much disturbed or discomforted in heaven, though he may be sometimes dry in soul and as void of devotion as if forsaken by God. For this reason, God's mother was not in despair there, as it is said before. But she sought Jesus in holy meditations and good works, and especially in devout prayers, and she shall find him at last in due time. The third is that a man. Follow not his own will or his own wisdom. Our Lord Jesus, after he said that he must be occupied with things that belong to his father's worship, left his own will and followed his parents' will, going forth with them from the temple to Nazareth, and was subject to them. This is especially necessary for religious people to follow true obedience to their sovereigns. And here we have a great example of meekness in our Lord Jesus, which we shall treat more plainly in the chapter that follows.\n\nWhat manner of living our Lord Jesus had and what he did from the age of twelve to the beginning of his ministry.\n\nFor the time that our Lord Jhs was gone home to Nazareth with his parents when he was twelve years old, as it is said before, we find nothing expressed authentically in scripture about what he did or how he lived. And that seems quite wonderful. What then shall we suppose of him in all that time? Whether he was in such great obscurity. He did nothing noteworthy or worthy of being written and spoken about. God shield him. On the other hand, if he did and worked, why isn't it recorded as other deeds of his have been? It truly seems remarkable and wonderful. But nevertheless, if we take this to heart, we would see that in doing nothing, he did great things and wonderful ones. For there is nothing about his deeds or time of his living without mystery and edification. But as he spoke and worked virtuously in his time, so he kept his peace and rested and withdrew virtuously in his time. Therefore, he was a sovereign master and came to teach virtues and show the true way of everlasting life. He began to do wonderful deeds from his youth, and in a wonderful and unknown manner, which had never been heard before. That is, he showed himself idle and unconnected and humble in the sight of men, not in the manner we shall say later. Fully affirming in this or other texts that we may not openly prove by holy writ or. documents approved, but deeply imagining to educate and guide devotion: as it was said in the prophecy of this book at the beginning. And so we suppose that our Lord Jesus in that time withdrew Himself from the company and felt the fellowship of men. He often went to the synagogue, as to the church. And there He was much occupied in prayer, but not in the highest and most worshipful place. but in the lowest and secret place. And after in time, when He came home, He helped His mother, and also perhaps His supposed father Joseph in his craft, coming and going among men, as He did not know men. All who knew Him among the common people who lived there and saw so fair and seemly young man doing nothing that was in praising or magnifying His name wondered greatly at Him. Namely, as the Gospel says of Him when He was twelve years old, Jesus grew in wisdom and in grace before God and man, that is, in the sight and openness of men. But now when He was of more age. In his thirtieth year, he displayed no commendable deeds outwardly. Therefore, men scorned him and held him as an idiot, a useless man, and a fool. And so it was his will to be held as unworthy and abject in the world for our salvation, as the prophet speaks in his person: \"I am a worm and not a man, despised of men, abject of people.\" But here we see that he, in his abjection, did not act unrighteously. Rather, he performed a most virtuous deed of worthy commendation. And what was that? Truly, in all our deeds, there is nothing greater or harder to fulfill than this. Therefore, as I believe, a man has come to the highest and hardest degree of perfection, which, with a full heart and true will without hypocrisy, has overcome himself and mastered the proud stirring of the flesh. He wills not to be in reputation with men but fully embraces abjection. despised and held a foul, unworthy, and abject man, for this is more worthy and more to commend than a man who is passing strong and a conqueror of cities and lands, as Salamono Melior is witness. Therefore, until we come to this degree of perfection, we shall hold ourselves as fully imperfect and all that we do as nothing to account. For in the meantime, all we do is but unworthy servants, what time that we do the good that we owe to do, as God Himself witness. Until the time that we come to this degree of abjection and perfect reproof of ourselves, we are not set in truth, but rather in vanity, as the Apostle openly shows in these words. Whoever holds himself in his own reputation as worthy, then in vanity he is as nothing. He beguiles and deceives himself. And so, as we said before, our Lord Jesus lived in this manner and made Himself abject and as unworthy to the world, not for His own need, but for teaching us the true way of perfection. Therefore, if we do not learn it. We may not be worthy. For it is abominable to see him who is but a worm and food for worms, come to exalt himself by presumption and lift himself up as he ought not. When the high Lord of majesty humbled himself and became nothing. And he did nothing by pretense but was truly meek and mild in heart. He also, without hypocrisy, humbled himself in all ways and in the sight of others. Fully carrying out in deed what he had taught by word, he who commanded his disciples to tolerate him as meek and mild in heart. And in so much did he love and exalt him that he began to preach and speak such high things of godhead. as the gospel tells us and to work miracles and wonders. Yet the Jews set him aside / but despised and scorned him, saying: \"What is this one? Is he not the carpenter's son?\" And also in the devil's name he cast out devils: and many such insults he endured patiently. Mekely making our way through a sword of meekness, we shall slew the proud adversary, the devil of hell. And if we consider how mightily he girds himself with this sword of meekness, according to the prophet's bidding, let us take heed to all his deeds, and we shall see in them all demonstrated great meekness, as we may see if we keep in mind all the processes that are said here and will be shown more and more in his hard death. Furthermore, after his resurrection and his ascension to heaven, and yet here again at the last day of judgment when he shall sit in his majesty as king and lord of all the world, yet will he show his sovereign meekness to his creatures, his brethren, by these words.\n\nAs long as you did almsdeeds to these my beloved brethren, you did it to me. And why should we hope that he showed such great and primary virtue of meekness: Sothly for he knew well that as the beginning of all sin is pride, so the foundation of all good and of all virtue. Sauacion is mekeness. Without this foundation, the building of all other virtues is in vain. Therefore, if we trust in maidenhood, poverty, or any other virtue or deed without mekeness, we are deceived. And as much as he taught and showed us concerning this virtue of mekeness, that is, by the spying and abasing of oneself in one's own sight and in the sight of others, and by the continual doing of low and abasing deeds. Therefore, it behooves us to love and use these means if we will perfectly come to that high virtue, as Saint Bernard says in various places: \"God give us grace, Bernard, to obtain it perfectly, as it is said.\" For truly I who write this know little about it. And thus much at this time has been spoken about this sovereign virtue. But now let us go back to our principal matter of the mirror of the blessed life of our Lord Jesus, and behold the manner of living:\n\nNota: Modus vivendi dominici nostri Jhesu cuperet parentibus of it blessid. Company in poverty and simplicity together. And how the old man Joseph worked in his craft of carpentry. Our lady also with the distaff and spindle, and there with making her food and other household duties. And how our Lord helped them both at her need, and also in laying of the board making the beds and such other tasks. Gladly and humbly ministering. And so fulfilling in deed that he says of himself in the Gospel, \"Man does not come to be served, but to serve.\" Also we may think how they three ate together every day at one small table. Not expensive and delicate foods: but simple and sober as was only necessary for the sustenance of the kind. And after food how they spoke to each other. And also appeared in their food not in vain words or dissolute: but words of devotion, and full of wisdom and of the Holy Ghost. And so, as they were not you and slept, And so may we think how our Lord Jesus Christ every night after. prayer goes to his bed lowly and meekly showing that he was very man and hiding his godhead from the devil / O Lord Jesus, you may be called hid god / who in this long time travailed and put to penance the most innocent body for our sake, when the travail of one night had sufficed for the redemption of the world. But your great love of man made you do great deeds of penance for him. And so you, who are king of kings and almighty god without end, who help all men in their need and yield your goods to all others plentifully as every condition and state requires, chose and reserved for yourself such great power, abstinence, and penance in waking, sleeping, abstaining from eating, and all your other deeds, and in that long time for our love. Lord God, where are they now who loved so much the lust, the liking, and the ease of the flesh that they then seemed so precious and curious and diverse ornaments? vanytees of the worlde. Sothely we that louen and desyren\nsuche thynges. we lerne not that in the scole of this mayster / For he taughte vs bothe by worde and by dede: mekenesse po\u2223uerte and penaunce\u25aa and chastysynge of the body / And sythen we ben not wyser than he yf we wylle not erre / lette vs fo\u2223lowe hym that souerayne mayster / that wyll not begyle\u25aa and that maye not be begyled / And also after the doctryne of hys Apostle. haui\u0304ge lyuelode and clothyng in these be we apayed and that in nede couenable / and not in superfluyte / And also in all other vertuous lyuynge and exercyses before sayd fo\u00a6lowe to oure power oure lorde Jhesu that we maye after\u25aa this wrechid lyf in penaunce come to his blysse and the lyf euerlastyng in Joye Amen.\nAFter that nyne and twenty yere were complete / in the whiche oure lord Jhesus lyued in penaunce and in ab\u00a6e world. & to wyrke the sauacion of ma\u0304\u00a6nes sonle / as my fader hath ordeyned & sente in to this worlde for this ende / wherfore good moder be of good co\u0304forte / For I And soon he would return to the place, and the sovereign master of builders would humbly ask his mother for her blessing. She also knelt and clung to him earnestly, weeping, and said, \"My blessed son, go now with your father's blessing and mine. And remember to come again soon, and reverently take your leave at your mother and your supposed father Joseph's.\" He took his way from Nazareth towards Jerusalem, and so forth, until he reached the Jordan River: where John baptized the people at that time. This place is eight miles from Jerusalem. And so, the Lord of all the world goes that great distance on foot and alone. For he had not yet gathered any disciples, so taking good intent, we speak to him devoutly in our hearts, thinking in this manner: O Lord Jesus, you who are king of all kings, why do you go in this manner alone? Good Lord, where are your dukes, earls? knights and barons, horses and harness, chariots and summers, and all other servants and ministers who should be about you to keep you from the common people in the manner of kings and lords. Where are the trumpets and clarions and all other minstrels and heralds and pursuivants who should go before, and all other worship and pomp of the world? For you are not a pilgrim or a stranger: as all our fathers were. You come a servant to make us kings and for us surely to come to your realm. You come yourself showing us the true way. But why leave and forsake that way? Why follow not after them? Why bow and make ourselves low? Why love and hold and covet so eagerly the worship, pomp, and vanities of the world?\n\nIndeed, for our realm is of your world. And because we do not know ourselves as pilgrims and strangers, therefore we have fallen into all these folly and mischief. We, the vain sons of men, love and hold things that are vain and false, though the good and true may fail us temporally, and though those that are heavenly and everlasting endure: Truly, good Lord, if we desire with a sincere will to enter your realm, and if our comfort were in heavenly things, and if inwardly we thought of ourselves here as pilgrims and strangers, we would soon and easily follow you. And of all earthly and temporal goods taking only that which is necessary for our living, we would not be delayed to run after you, but, as without burdens, we would go lightly and fully despise and set at naught all these worldly riches and goods.\n\nFurthermore, concerning the baptism of our Lord Jesus, when he came to the waters of Jordan, he found John baptizing sinners. A great multitude had come there to hear his preaching. They regarded him at that time as Christ. And our Lord Jesus, among others, went to John, and prayed: \"he would be baptized with him and others. And John, beholding him and recognizing him in spirit, was afraid and with great reverence said, \"Lord, I should be baptized by you, and you come to me; and now is the time for meekness, and therefore I will now fulfill all manner of meekness: The gloss says meekness has three degrees: the first degree is a man subject and submissive to his superior and not exalted above him who is equal in rank; the second is to be subject to one's equals in rank and not exalted above one's subordinates; the third and the highest degree of meekness is to be subject and submissive to one's subordinates, who are lower in rank than he. Our Lord Jesus kept this degree at this time when he made himself subject to John. And therefore he fulfilled righteousness and all the perfection of meekness. Then when John saw our Lord's will that must necessarily be done: he did as the holy ghost came down in the likeness of a dove.\" thou that art the virtue of God and the wisdom of the Father, be hidden in the people as one who is weak and unassuming. How long have you, the worthy king of heaven, endured being called and regarded as Joseph's son? For, as Luke testifies in his gospel, even at the age of thirty, Jesus was supposed and held to be the son of Joseph. O thou meek one, who art the virtue of Christ, how humbly you endured the pride of my vanity! I can only speak lightly, but I listen slowly. And Christ, how long did he keep his peace, and hide himself from men, fearing perhaps some vain joy? What could he have feared, the joy that was in sovereignty, the joy of the Father? But he did not fear this for himself. Rather, he feared it for us, whom he knew well needed to be revered by that vain joy. And in that he spoke not with his mouth, he taught us in deed. And that thing which he taught afterward by word, he taught by example. Learn of me, for I am mild and meek in heart. I have heard or read little more of the young Lord in this time of thirty years. But now he can no longer be hidden. Since he is so openly shown by the Father: These are the words of Saint Bernard in a sentence confirming what was said before in the next chapter, that our Lord Jesus meekly held his peace in this time for our doctrine, to flee presumption and keep perfect meekness, which virtue yet grew more in his baptism than it was before, through sovereign lowliness openly shown to his servant, making him worthy and great. And he himself as unworthy and humble. In another way, we may see his meekness growing. For in this time, as it is said, he lived lowly as in idleness and abjectness. But now he showed himself openly as a sinful man. For John preached penance to sinful men and baptized them. And our Lord Jesus came among them. In their sight, he was baptized as one of them. And that was a... sovereign point of Makenes, namely in this time, who he proposed to preach and show himself as God's son; for, by way of human reason, he should have feared the lowly deed, lest after preaching he would have been in less reputation and despised as a sinful man and unworthy. But therefore he left not his master of Makenes to make himself in all ways humble to our doctrine and an example. He showed himself things that he was not in contempt and abjection of himself, but we, in contrast, showed ourselves not in worship and prayer or singing of ourselves; for if there is anything in us of virtue that ought to be praised, we gladly show and make known. But our defaults and transgressions we hide and conceal. And yet we are in truth wicked and sinful. And though we know ourselves as unworthy and sinful in our own sight, nevertheless we would not be seen so in the sight of others: And in that, our meekness is far from the perfect. Mekenas of Jesus, as it was here, he showed, and in all his deeds he showed it as the virtue most necessary for us. Therefore, we love it and beseech us in all our deeds primarily to keep it, not fearing thereby to be less profitable to others. For, as he was in this time not only of his sovereign mekenas in the understanding of his baptism taken by his servant, but also a sign of the holy ghost, the very son of God, So, though we make ourselves lowly and humble never so much in our own sight, and if we are able to profit others, God will make us known in due time as most suitable for our own benefit and for the profit of others. Amen.\n\nExplicit pars secunda. Contemplation for Martis.\n\nWhat time our Lord Jesus was baptized, as it is said before, he went into the desert. And there, upon a hill about four miles from the place of his baptism, is called Quare\u0304tana. He fasted for forty days and forty nights, neither eating nor drinking. As Mark the evangelist relates, his dwelling was there with beasts. Now we give you here good intent towards our Lord Jhu, especially and to his deeds. For here he teaches us and gives us an example of many great virtues. As in that, he lived solitarily and fasted, prayed and stayed awake. Lied and slept on the earth, and meekly conversed with the beasts.\n\nNote: In this process, four things are touched upon that particularly pertain to spiritual exercise and virtuous living, and wonderfully help each other together. That is to say, solitary living. Fasting, prayer, and penance of the body. By which we may come best to that noble virtue that is cleanness of heart. Which we owe supremely to desire. In as much as it is most necessary for us, and comprehends in itself all other virtues in a manner, that is to say, charity, meekness, patience, and all other virtues. And also it puts away vices. For with vices or with the lack of virtues, cleanness of heart may not endure. In the book called \"Collations Patrum,\" it is stated that a monk's exercise should primarily be for obtaining and having a clean heart. It is not surprising, for a man will deserve to see God, as Christ himself testifies in the Gospel, saying, \"Blessed are the pure in heart, for they shall see God.\" According to Saint Bernard, the purer a man is, the nearer he is to God. The closer one is to God, the more clearly one sees Him. The primary aid in acquiring and maintaining this noble virtue, which is a clean heart, is busy and devout prayer. We will speak of this further on. However, prayer that is filled with gluttony or the lust and pleasure of the body and idleness is of little worth. Therefore, it is necessary that there be fasting and bodily penance, along with discretion. Bodily penance without discretion hinders all good works. Moreover, the keeping and fulfilling of these three things mentioned above greatly assist in this matter. A man who is deeply focused in devotion and spirit, detached from the world and men, is more virtuous in soul than in body. That is, a man in his intention during prayer and in spirit should be separated from the world and men, and specifically in the time of special prayer and also in other times, for those who live in solitude as monks and nuns do. Therefore, the same saint says that you who are among many bodily men may be solitary and alone in spirit if you do not love and desire worldly things that you commonly love, and if you despise and forsake those things that all men commonly desire. Additionally, if you avoid strife and debates, and if you feel deeply your own sorrows. Harmes or wrongs have not entered my mind for you to be avenged, and even if you are alone and solitary in body, you are not alone in soul truly. In general, beware especially in what company of men you are coursed: if you wish to be truly solitary in spirit, that is, not a curious or busy seeker of other men's conversation, or a presumptuous and temerious meddler in other men's affairs. This is St. Bernard's sentence on solitary being, by which we may understand that bodily solitude does not exist without spiritual. Putting away occasion without, that greatest draw the jewel within forth from the opening and knitting to her spouse, Jesus Christ, therefore, let us be knit to him by grace, that is, in true solitary being. As it is laid down. And in devout prayer, in fasting and discrete bodily penance doing. Furthermore, his desert experience was an example for us to live simply and humbly in whatever congregation we are in. And there, we should be patient and endure those who seem unreasonable and bestial in manners and in living. And thus, having in mind the manner of living of our Lord Jesus Christ in the desert for the forty days, every Christian soul ought to visit him often through deep compassion. And specifically, at the beginning of this time, starting at the Epiphany, when he was baptized and spent forty days there, as it is said. But furthermore, as to his temptation, when the forty days of his fasting were completed, our Lord Jesus was tempted by the false tempter, the devil, who was eager to know whether he was God's son. The devil came to him and began to tempt him with gluttony, saying, \"If you are God's son, say that these stones be made into loaves.\" But he could not deceive him with his trickery. Master of truth. For he answered him so wisely that neither was he overcome by the temptation of gluttony. Yet the adversary could not know that he desired. For neither did he deny or affirm that he was God's son, but convinced him by an authority of holy write. And so we have here an example of our Lord Jesus to withstand the vice of gluttony. For we must begin, if we will overcome other vices. The enemy commonly begins to assail them who are overcome by that vice of gluttony. Therefore, as it seems, he who is overcome by that vice of gluttony, being weak and powerless to withstand and overcome other vices, as doctors say in this place of the gospel, that but gluttony be first refrained. A man labors in vain against other vices after that. Afterward, the devil took him up and bore him to Jerusalem, which was about eight miles from that place, as men say. And there he set him upon a pinnacle of the Temple, where he tempted him with vain joy, enticing him to know. as he did before, he was overcome by the authority of holy writ. In this, he lost his purpose, for he did not harm others out of pride, and was never the revealer of his divinity. Here we have an example of patience, considering the great benevolence and patience of our Lord Jesus. He suffered himself to be handled and born by that cruel beast that hated him and all that he loved. And after that time, as St. Bernard says, the enemy, seeing that he showed nothing of his divinity, assumed that he was not God and tempted him a third time. When he took him and bore him again to a full high hill beside the aforementioned hill of Quarantine, as the distance of two miles: and there he tempted him with avarice and idolatry. But he was openly reproved and fully overcome and vanquished there. And various doctors explain more clearly these temptations. This note: If we take heed here, as we do in other expositions, standing primarily in meditations, as it was said at the beginning of this book: if we consider how our Lord was handled and tempted by the enemy, we should not be surprised that we wretches are often tempted, for not only was he tempted in these three instances, but also, as Saint Bernard says in other diverse times, and as the Apostle says that he was tempted in all manners of temptation that pertains to the infirmity of man, without sin. Furthermore, when the enemy was fully overcome and had departed, angels came and ministered to him. Now, take heed here and behold inwardly our Lord Jesus eating alone and the angels about him. Think devoutly by imagination the things that follow, for they are very fair and stirring to the devout mind. First, we may ask: what kind of food did the angels serve him after his long fast? This is not spoken of here. For imagining and ordering this worldly feast, we may here suppose, not by error affirming but devoutly, that after the common kind of humanity, there is no question of his might, for it is not in doubt that he could make what he pleased and have at his will those who were and are. But we shall not find that he used this might for himself or for his disciples in their bodily need. Rather, we read that at two times he miraculously fed them in great multitudes with a few loaves and fish. However, of his disciples it is written that in his own presence they plucked ears of corn and ate them for hunger, as will follow later. Additionally, when he himself was weary of the way and sat upon the well speaking with the Samaritan woman, we do not read that he made food to eat. Instead, he sent his disciples into Cyrene to beg from her. In this time, it was not fortunate that after his long and bodily hunger, he procured his food by miracle. At this time, he showed only his head, and there was no one there \u2013 no people to perform miracles for their edification, as he usually did. Instead, only angels were present. In this hill, there was no dwelling of men or food ready. We may suppose that angels brought him human food from another place. As it happened to the prophet Daniel, \"For the time Daniel was put in the lions' den, and Azariah another prophet brought him provisions in the field. God's Angel lifted him up by the hair of his head and bore him from the earth, honoring him devoutly and saluting him as their Lord and Almighty God. Our Lord, in a benign and sweet manner, welcomed them, inclining to them with his head. As if recognizing himself as a true man, and in some way less exalted than angels. Then the angels spoke and said, \"Our worthy lord,\" You are long overdue for a meal: Now is the time for you to eat. What would you like us to prepare for you? Then he said, \"Go forth to my dear mother, and find out what kind of food she has prepared. For there is no earthly food that appeals to me as much as that which is from her hands. And two of them went forth immediately. Before her, there were two men with great reverence, speaking on behalf of her son. They delivered their message. And surely, there were a few small fish that our lady had prepared for them, as God willed, and so with these, the angels came and spread the towel on the ground. They mildly stood and said grace with our Lord Jesus, waiting for his blessing and remaining until he was seated.\n\nNow, pay special attention, you who are solitary, and consider why you eat your food alone, as if without company. manners of this meal, and how humbly our Lord Jesus sits down to His meal on the bare ground. For He had neither bench nor cushion: take heed how courteously and how soberly He takes His meal, notwithstanding His long fast. The angels served Him as their Lord. Perhaps one of bread: another wine: another dish of fish. Some sang in the place of minstrelsy that sweet song of heaven: and so they rehearsed and comforted their Lord as it pleased them with much joy mixed with compassion. This meal you have thought you see them when you eat alone in your cell, if you be in charity, and especially when you have your heart to God as you owe to have according to the bidding of the apostle. Who says to us that whatever we eat or drink or any other thing do, all we shall do in the name of our Lord, the name of Jesus, whom we shall always bless and thank in our hearts. Have we much? Have we little? Have we good? Have we? And yet we eat our food alone, as if we saw angelically the blessed Angels present spiritually. With inward compassion of our Lord Jesus and in mind beholding Him who is Almighty God, sovereign Lord, and maker of all the world, who gives food to all fleshly creatures. So humbled and in need of bodily food, and eating as another earthly man, we owe much love and thanks to Him, and with a willing heart take penance and suffer disease for Him who has suffered so much for us. Furthermore, concerning the process: when our Lord Jesus had eaten and given thanks - that is, thanked the Father for that bodily sustenance - He commanded the Angels to carry back to His mother, telling her that He would soon return to her. And when they had done as He commanded and had returned, it was in a very short time. He spoke to all the Angels who were there and said: \"God be with my Father and with you all.\" recommends me to him and to the entire court of heaven, for I still need to complete my pilgrimage on earth a while, and they falling down to the earth, they deeply asked his blessing. After he had blessed them, he went back up to heaven, telling them these tidings of his gracious victory. And thus, and in this manner, we may think and imagine the aforementioned process to stir up our devotion, as by way of meditation in which Saint Gregory and other doctors speak at length in the exposition of this Gospel, \"Duetor Jhesu in deserto\" and so forth. And especially Chrysostom in \"in perfetto,\" which we pass over at this time. Speaking furthermore of our Lord Jesus' return journey home to his mother at Nazareth. And then, when he went down from there. that hill, and John Baptist came to Jordan. John put his finger toward him and said, \"Behold, the Lamb of God, behold him who takes away the sins of the world. He is the one on whom I saw the Holy Spirit descend when I baptized him.\" Afterward, on another day, when John had shown him in this way once more, Andrew, Peter, and other disciples spoke with him, and began to understand him, as John relates in his Gospel. Afterward, our Lord Jesus left that country and took the way to Galilee until he came to his mother at Nazareth, whom we will also follow, compassionate of his great travel, a distance of 72 miles as it is said before. And when he came home, and his mother saw him, no wonder was it that she was glad and joyful. So great was her joy that there is no tongue to tell why. Immediately she rose and clipped and kissed him, welcoming him home. And she thanked the Father in heaven. brought him safely to her / But there, upon beholding his lean and pale face, she had great compassion, and he again reverently did her worship, as to his mother. And also to Joseph, as to his true father. And so he dwelt with them as he did before me, but in another manner of living, as showing forth his perfection more and more. Nota bene: for the order of the chapters, hereafter\n\nBut since it would be a long and tedious work for both readers and hearers, if all the process of the blessed life of Jesus were written in English with such meditation as it is here in the process of the book before named of Bonaventure in Latin, therefore, many chapters and long processes that seem little edifying to simple people, to whom this book is specifically written, shall be left out. The passion, which with the grace of Jesus shall be more plainly continued, as the matter that is most necessary. & moste edyfyenge. And before oonly tho materes that semen moost fructuous and the Chapytres of theym shalle be wryten as god wille yeue grace / wherfore as the same BonauentureB byddeth. thou that wilt fele the swetnes and the fruyte of the\u00a6se meditacions / take heede algate and in all places deuoutlyVide i\u0304 coqd hic o\u00a6mittitur in thy mynde beholdynge the persone of oure lorde Jhesu in all his dedes. as whan he stante with his disciples / and whan wyth other synful men / And whan he preched to the peple / And how he speketh to theym / And also\nwhen\u0304e he wyrcheth myracles\u25aa & so forth takynge hede of all his dedes & his maners. and pryncipally beholdynge his bles\u2223sid face yf thou canst ymagyne it / that semeth to me moost hard of all other. but as I trowe: it is moost lykynge to hym that hath grace therof / And soo what tyme that synguler me ditacions ben not specifyed. this generalle shal suffyle / \nAme\u0304\n\u00b6 De apercio\u0304e libri i\u0304 sinagoga notatur in capitulo seque\u0304ti\nAFter that oure lorde Jhesus was come home He returned to Nazareth after his baptism and temptation, as it is said. He began to show himself and teach privately and in small groups. We do not read that he took on the office of preaching publicly and continually until the time of the first miracle at the wedding, which occurred twelve months after his baptism. Although he and his disciples preached in the meantime, it was not done so openly or customarily before John the Baptist was taken and imprisoned. In this, he gave us an example of great humility. When it came to the office of preaching, he gave way to John, who was much less worthy than he. Therefore, we can see that he did not begin with pride and boasting, but with humility, little by little, softly. On a Sabbath day, when he had come into the synagogue as was his custom with the Jews, he rose up. The Spirit of our Lord has rested upon me. Therefore he has anointed me to preach to the poor. He has seated me and so on. And when he had finished reading the book of the prophet and handed it to the servant, he sat down and spoke further: \"This day is this scripture fulfilled in your ears. Now listen to him. He took upon himself the office of a reader, as it were a simple clerk, first with a humble and lowly demeanor, reading, and afterward explaining it humbly of himself, yet not openly expressing or meaning himself when he said, 'This day is fulfilled this scripture.' As if he were saying, 'I who read this today, am he of whom it speaks.' And all those in the synagogue gazed at him in awe, wondering at the words of grace that flowed from his mouth. And no wonder. for he was sovereignly fair and most eloquent, as David says of him also: Thou art fairer than the children of men; speciously and gracefully is it shown in thy lips. Furthermore, our Lord Jesus, beseeching him about our salvation, began to call and gather disciples to him: and so he called Peter and Andrew three times. First time, as was said before, when he was about the waters of Jordan. But they did not follow him then. The second time he called them from the ship when they were about to take fish, as Luke relates: But then, though they heard his doctrine and followed him, they sought still at that time to turn back to their own goods. The third time, as Matthew and Mark relate, he called them from the ship when he said to them: Come after me; for I will make you fishers of men; and then they left their nets and ship and father and followed him. Also in the two last times he called James and John, as in the same place is mentioned of them with Peter and Andrew. Also specifically he called John from the brookside, as Saint Jerome says, but that is not expressed in the text of the gospels. Also specifically he called Philip, and in another place Matthew the tax collector. But the manner of calling of the remainder is not expressly written. save that Luke makes it clear of the twelve apostles chosen and names them all. Now take we here good intent to the manner of him in this calling and gathering of his disciples, and of his conversation with them, and how humbly he speaks to them, and how homely he shows himself to them, drawing them to his love within by grace, and without by deeds, familiarly leading them to his mother's house, and also going with them often to her dwelling places, teaching and informing them, and so in all manner being busy about them, and with as great care as the mother has of her own son. In so much that as is written, Saint Peter told. tyme he slepte wyth hem in ony place. it was hys custome to ryse vp in the nyght hem sle\u00a6pyng And yf he fonde ony of them vnhyled \u25aa preuely & softely hyled hym ageyne. For he loued hem ful tenderly knowynge what he wold make of hem as though so were they were me\u0304 of rude & boystous condicions and of symple lygnage. Neuer theles he thoughte to make hem prynces of the worlde & chy\u00a6\nAMEN\nIT befelle that day twelue moneth yt our lord Jhesus was baptysed as it is sayd\nthere was made a brydale in the cou\u0304tre of Galylee in a place that was cleped y\u2022 chane / of the whyche brydale there is doub\u00a6te whos brydale it was. But we at thys tyme shall suppose a\u2022 gospel. Fyrst by that the gospel sayth fyrst / that the moder of Jhein was there / & after that Jhesus & hys discyples weren cle\u00a6ped or bidden therto. And so as we suppose it befell yt what tyme oure ladyes sister Mary salome y\u2022 wyf of zebedee shapte to wedde her sone John. she yede before to oure lady to Naza\u2223reth that was fro y\u2022 Chane aboute four myle. saieng that She would prepare a bridal for her son John. Therefore, our lady went with her to arrange the matter a few days beforehand. So, when other guests were in bed, she was ready and welcoming beforehand.\n\nThe second piece of evidence is that she knew there was a lack of wine. Therefore, she did not sit at the table as the other guests who were seated. Instead, she went around ministering, as one who delivered food and drink and other necessities. By observing and seeing the lack of wine, she told her son about it promptly for help and remedy. She could not have done this if she had sat among women but had risen from the table, which is not seemly for a virtuous, shamefast woman. Therefore, it follows that she did not sit as a guest but ministered, as stated before.\n\nThe third piece of evidence is that she ordered the servants to come close and do as her son commanded. them do / And so it seems that he was over them: & that the bridal was governed by her / & therefore she was busy that no default were there at. Therefore, we may take heed and understand the manner of this bridal and the process of the miracle thereat done thus. First, we shall behold our Lord Jesus eating among them as another common man / & that sitting in the lowest place & not among the great and most worshipful guests above, as we may understand by this process / For he should after teach this lesson of the gospel. Whatsoever art thou invited to the bridal or to the feast, sit & take thy seat in the lowest place / And for as much as he would first do in deed that he should after teach by word. Therefore, he would not take the first and the principal seat in a manner of pride / but rather the lower among the simple ones. Herewith also behold his mother, who ensured that all things were well and conveniently done. Telling the servants and the ministers how they should serve and what. / And so, after it drew. Towards the end of the feast, they came to her and said there is no more wine. And she answered, \"There is a little left, and I will get you to have more.\" She went out of the chamber into the hall to her son Jesus, who sat at the end of the table near the chamber door, and wept and said to him, \"My dear son, they have no more wine. And this is our sister. I do not know where we shall have more, and Jesus answered and said, 'What is it to me and to the woman?' This may seem a harsh and boisterous answer from his mother, but it was said in mystery and for our instruction and teaching, as Saint Bernard says. And as it will be told after the procession. But of this harsh and strange answer, it seemed that his mother was not disturbed or in despair, but fully trusting in his great kindness and benevolence, she went again to the servants and said, \"Go to my son Jesus and whatever he says and commands you, do it, and then at the bid of our lord they filled the stones.\" were ful of wa\u00a6ter / And anone at hys blessyng all y\u2022 water was tornyd in to wyne / And thenne he badde them drawe therof / And bere to the archetryclyne. that is to saye the moost worthy persone of alle the hgestes in that hous. In the whyche byddyng we may see fyrste the dyscrecyon of our lorde. in that he sente that wy\u00a6ne fyrste to the moste worshypfull man. Also we maye see he\u00a6re by that our lorde satte fere fro hym in that he sayd. Bereth hyt to Archetryclyne. And so sythen he satte in the hygeste pla\u00a6ce it semeth that oure lorde satte in the lowest place / as it was sayd before. And whan he hadde tasted the wyne & preysed it / and he & other dronken therof. the mynystres that knewen how it was made tolden openly the myracle / And thenne hys dyscyples byleueden in hym more sadly as for the fyrst myracle that they seen done before hem / And soo in that Jhesus shewed hys blysse & hys godhede \u00b6 Afterward whan the \nso longe we be t\u2022 besinesse of hem. and so we finde writen that ther cam vpon a tyme to an A hermit or a monk who had forsaken the world and lived solitarily in a desert asked him for help in a certain need. He bided him to go to his other brother who was dead long before. When he wondered about that bidding and said that he was dead as he well knew, the monk answered and said that he was dead to the world. And so thought our Lord Jesus that we who have forsaken the world should not be concerned about our parents and fleshly friends, according to the saying, \"What is that to me and to the woman?\" Another understanding is in these words, which doctors commonly explain, and we pass over this at this time. Furthermore, we have here teaching about patience and hope in the death of our Lady who did not leave for that strange answer, as it is said before. And so, what time we call upon Jesus for help in our bodily or spiritual need, though we may not find it immediately but rather. \"hardness and contradiction, we shall not leave him therefore, calling upon him by God's hope, until through his mercy and grace, unbearable water and cold of adversity and penance are turned into wine of comfort and ghostly liking. After this miracle was done, our Lord Jesus, willing and intending to work and preach openly for the salvation of man, went from that place with his mother and his disciples to Capernaum beside Nazareth, leading his mother by the way and following his disciples. Hearing his words and his teaching eagerly, for he did not speak idly but did and worked good or taught and spoke to edify. And so we do.\n\nWhen our Lord Jhu's had chosen and gathered his disciples as it is said before, willing to teach them and inform them of the perfection of the new law. He led them up onto a hill that is called Thabor, about two miles from Nazareth, according to common opinion, and there he gave them a long sermon. Augustine's sermon [on the Mount] which, as Saint Augustine says in\" The beginning of this book reveals the perfection of Christian living. In that sermon, he first taught who are the godly men blessed to receive his blessings. He also taught the true manner of prayer, fasting, almsgiving, and other virtues leading to the perfect life of man, as the text of the gospel clearly states. Doctors and clerks have sufficiently explained this process elsewhere. We shall pass over it here, as it is written both in Latin and English in many other places. And it would be a long process to cover all its points through meditation. However, we shall specifically note that our Lord began his sermon first on poverty, for he who is overwhelmed and burdened by temporal goods and worldly riches cannot freely follow Christ, who is the mirror and example of poverty. He who has liking and affection for it. Under these worldly goods, for he is not free but a thrall and in bondage to them. For of that thing which a man loves inwardly and by affection, he is made willingly a thrall and a servant. And therefore is the poor man blessed, that is, he who inwardly loves nothing but God. For in that he is knitted to God, as for the most part. Wherefore Saint Bernard, in a sermon, says that poverty is a great feather or a great wing. Through which man flees so soon into the kingdom of heaven. For, as for other virtues that follow in this place of the Gospel, their reward is beheld for to come in the time that follows. But to the virtue of poverty, it is not only beheld for to come: but as in the present time it is given by Christ, as He says in the beginning of His sermon, which are in these words: \"Blessed are the poor in spirit, for theirs is the kingdom of heaven.\" He says not, \"their reward shall be,\" but \"their reward is\" also those that are not only poor but pour out. Spirit is blessed, for therein stands the virtue of power. He is poor in spirit that has little of the spirit of pride, which comes to mankind by the first sin as a man is called poor worldly who has little of worldly goods. But now leaving this matter aside, let us contemplate our Lord Jesus how lowly and meekly he sits upon that hill. And his disciples about him. And with how lowly and sad countenance he speaks those words full of edification and teaches that noble lesson of sovereign perfection. And also how meekly and entirely his disciples behold his blessed face, and hear the sweet words, and set them quickly in their minds. And so they have great joy and ghostly liking in his speech and in his sight, and specifically, as I hope, they were comforted in the noble short prayer that he taught them at that time, which is the Our Father. They felt it, and also for the great trust and hope that they were put in by it. For as we may well suppose, at the first, that is, the beginning of this passage, the... They understood the fruit of it not only after the letter, but also through the ghostly understanding of each petition. And therein is contained the asking for all that we need for the body and soul, and concerning our temporal life in this world and the everlasting life in another world, and all comprehended in such short words: no wonder they had great liking and comfort in that prayer due to the great fruit they tasted in it. And so have all who through grace feel the ghostly fruit and the sweet taste of it.\n\nAs for the second comfort in that prayer, that is trust and hope, how might their trust and hope be more stabilized and strengthened than to see him who alone knew what was necessary and expedient for them to ask for, and who alone could give it to them and teach them the petition by which they might not err in their asking or fail in their asking? And so he who was the judge made the label in their cause against. The reason he could not yield his dominion and sentence. Also, the one who was lord issued the bill of his servants to ask only the things necessary and pleasing to him for granting more comfort. Moreover, the additional comfort of this prayer was greater because, as much as next before in the same place of that sermon, he reproved the prayers of hypocrites and others not worthy to be heard. Therefore, the medicine was more comforting and appealing, as the default and sickness were opened and revealed before all. We will find this comfort in the aforementioned prayer, the Lord's Prayer, if we say it devoutly and not in deadly sin. Our Lord Jesus did not make this prayer only for his disciples who were with him at that time on that hill, but also for us and all Christian men generally, who should make their prayer to the Father in heaven in his name until the end of the world. However, the greater harm is that there are many people deceived who live too much. This is the most worthy prayer, spoken with singular devotion in other private prayers or said without denial. Many men and women are seen every day bearing beads with trilling fingers and wagging lips, but the sight cast to vanities, and the heart that only God knows as it truly is, sets more upon worldly things. Our Lord God speaks of such people through the prophet and says, \"This people honors me with their lips, but their heart is far from me.\" But since this matter is spoken of in many other treatises and books, both in Latin and English, and this prayer sufficiently explained, we will pass over it more briefly at this time. However, one thing concerning this prayer is worth noting: whoever wills to offer his intent to say it with devotion and has an inward desire for its spiritual understanding, setting his heart as much as he can when he says it, both in common and in private, shall. Through God's grace, find such great comfort therein that no prayer made by man will be as savory and effective in any need or cause he is moved specifically to pray for remedy and help from God. And he will find in his soul when God grants his grace with great liking diverse understanding pertaining to his desire, and that other than is written in the common explanation of it or in their hope for having by the saying of such private prayers as to overcome their enemies or to be kept from fire or water or sudden death. And it is a great folly to trust in this regard by the saying of any prayers without righteous living. And men should not desire such temporal means, but only as is the will of God, who alone knows what is beneficial to us, and that without doubt will obtain for us most effectively from any other prayer the Our Father if it is said truly with devotion, and especially by that. petition and asking: May your will be done. As it is in heaven so it is on earth, that is, our justice bears witness truly, that the righteous man, if he is overcome by any manner of bodily death, his soul shall be saved and set in eternal rest. Nevertheless, we pray often and lawfully that this be kept from us: that we not be bound with deadly sin therein to die without repentance of heart and confession of mouth. And to this end, as I hope is most best and effective, is the prayer of the Our Father specifically in the two last petitions and asking for it, we pray to almighty God, Father of heaven, that he suffers us to be tempted with temptation of death and sin, but that he keeps us and delivers us from all wickedness. Although the matter of this worthy prayer is so abundant, and also the writer of this had more to speak thereof, nevertheless, for it is written in so many other places as I hope sufficiently, and also for the great process. That which follows is left aside at this time and all the fruitful sermons that the Lord Jesus made to His disciples on that hill, going down with Him through devout contemplation. And behold how, after that noble lesson taught on the hill, as was fitting for the high perception of it, our Lord Jesus came down with a meek countenance, which this book is particularly written in English, as it has often been said here before. Leaving this process in many places, we shall only tell the noteworthy points briefly for edification:\n\nIn this Gospel, our Lord Jesus is ready and willing to go to the rich and mighty, so that we may be worldly worshipped by and please them. And we are reluctant to go to the poor and simple, or to help them in their need for spiritual food, lest it be against our worship, as St. Gregory notes in this place.\n\nIn this Gospel (Node I), we have an example and doctrine that: ofte sythes bodely sy\u00a6kenes cometh of ghostely sikenes that is sin\u0304e. and yt the helin\u00a6ge of ghostly sekenes is ofte cause of bodyly hele. In that our lord first foriaf to y\u2022 paletike his sin\u0304es / & after heled him of ye bodily palesye \u00b6 Also here we may see the grete vertu of true bilyue in y\u2022 y\u2022 the feith & the biliue of one man. helped & saueth another. as the feyth of ye berers of this paletike man / saued hym & also in the next chapytre before the feithe of CenturioDe gate hele to his seruau\u0304te / And also here after the feithe of the woman Chananee saued her dou\u0292ter / And so it falleth now al daye that children baptysed / & after dede before the yeres of discression ben saued in the feith of their godfaders thorugh the meryte of crist: & this is openly ageinste somme heretikes that helden the contrary opinion:\nThe gospel nameth not the woman / that was heled by yeFinibria vestime\u0304 touching of the hemme of Jhu\u0304s clothinge / But saint Ambrose. and other doctours sayen that she was Martha. the syster of mary Maudeleyne, by the hem of Jesus' clothing, as Saint Bernard says, can be understood by every meek servant of God. The one who, in any virtuous deed he does, truly knows in his heart and openly acknowledges with his mouth that only God is the principal doer, and he is but the cloth he wears. But our Lord Jesus, who wore that cloth,\n\nOur courteous Lord Jesus was prayed by Simon the leper one day to dine with him, and He granted it gladly and came to dine, as was His custom, both for His own courtesy and also for the love and zeal He had for the salvation of men's souls. For which He became man, to dine with them and come benignly among them, He drew them to the love of Him. Also, as much as He made Himself so humbly poor, He took possession of no worldly goods for Himself. Therefore, through the love of poverty, He who was the mirror of the meek, when He was prayed or begged to dine, took it meekly for the time and place. With courtesy and thanks, I thank you. And it happened that Mary Maudeleyne, who had heard him preach before, was greatly stirred to compunction and to the fervent love of him, though it was still hidden in her heart. When she heard and knew that he was at supper in the house of the aforementioned Simon, she was fearfully touched with sorrow in her heart for her sins, and also with the burning fire of his love, which she could no longer endure. But she went bodily to that aforementioned house, considering that without him she could not be saved or have forgiveness of her sins. And so she went in, and as she had forgotten herself, taking no regard for the gestures of those at the supper, she let nothing hinder her until she came to him whom she sought. And inwardly she loved our Lord Jesus. And anon then she fell down to the ground prostrate at his feet, and with great inward weeping. I'm an assistant designed to help with various tasks, including text cleaning. Based on the given requirements, I will clean the input text as follows:\n\n\"I am truly sorry and ashamed for my sins in my heart to you. Thinking in this manner: My sweet lord, I know well and truly that you are my god and my lord. And that I have offended your high majesty in many great offenses and transgressions, to such an extent that I truly know that my sins are countless as the depths of the sea. But as much as I believe that your mercy surpasses all things, I come to you, wretched and sinful, and flee to your great mercy. Inwardly I ponder what I have offended and ask for mercy and forgiveness. I beseech with all my heart amendment of my sins, and that I shall never, to my power, forsake your obedience. Good lord, do not abandon me. Do not forsake my repentance. For I know well that I may have no other refuge, and I will not have. And I love you sovereignly above all others. Therefore, good lord, do not abandon me, but punish me at your will. Nevertheless, I ask for mercy.\" inward affection of his love, she kissed his feet off. And sadly weeping and shedding tears so that they showed him, and it seems that our Lord Jesus went barefoot. After she had well wept. With great fear of her unworthiness that her hair should touch his feet, she wiped him devoutly. For she brought nothing with her so precious to wipe him with. And also she wiped them with her hair in a reminder of that she had before transgressed with her hair, that is to say, as she had before used it in pride and vanity, she would put it to the use of humility and devotion. And also for the fearful love and devotion she had for him, she would not be hindered by the fetching of any cloth to wipe them with. But wiping his feet with her hair, and afterward devoutly kissing them often, after she had anointed them with a precious ointment that she brought with her: supposing the Lord's feet to be hard from the journey, and also for inwardly, the woman began with fear at his feet, but later with greater boldness of love anointed his head. Lord God, whoever would ponder and consider this deed of this woman and all its circumstances, would find much spiritual fruit therein. Repentance for sin and true love of Jesus, as well as great devotion, should he find. But concerning the process, let us also take note of our Lord Jesus in this time, how benignly and patiently He suffered her to do as she pleased. He knew the inward affection and the true love in her heart, and during that time, all the guests were wondering about the woman and that unusual deed, and about the patience of our Lord Jesus and His suffering. The master of the house, Simon, thought greatly in his heart that He would allow such a common sinful woman to touch Him so intimately. And in his thought, supposing He did not know her. Our lord, who knew the least thought of man's heart, answered openly to his sneaky thoughts, revealing himself to be not only a prophet but more than a prophet. By the example of two doctors, he concluded that the woman he held sinful must be punished. And he proved that she loved him more and showed more signs of love by her deeds. Not only the perfection of all virtues but also the justification of the sinful stance primarily in true love of God, he said to Simon as a conclusion. \"Many sins are forgiven her, for she loved much.\" And then he turned to Magdalen. \"Your faith has saved you. Go in peace, O Lord Jesus. How sweet and lovely was this word to her, and with great joy she went away. Truly, it was so lovely that I believe it never left her mind, and she was perfectly converted to Jesus, leaving her sin behind. And living ever after in all honesty and holiness, drawn altogether to him and to his mother without departing persistently, in the aforementioned process and the sentence of his gospel, there are many great notabilities to our edification of which we shall touch upon some. Firstly, concerning a sovereign comfort for all sinful folk, we have openly shown in our Lord Jesus his abundant mercy, which so soon and gladly forgives so many great sins and transgressions of this sinful woman. And so does he to all who truly desire and ask for his mercy: but charity and true love it was specifically commanded of him in this woman. As the apostle says, charity covers a multitude of sins, and without it, it is impossible to please God. For as Saint Bernard says, the quantity of every man's soul will be taken and esteemed according to the measure of charity that is in it. That is to say, the soul that has much charity in it. Charity is great. And he who has little is little, and he who has nothing is nothing, as Poul says after the rehearsing of many great virtues. Concluding thus: If I have not charity sincerely, I am nothing. And therefore, the Lord says of this woman, that because she loves much, therefore she had no little forgiven, as it was said before. Furthermore, we have here an example of true repentance and penance necessary for the forgiveness of sins: shown in this woman Maundaleyne, as we have heard, the penance of which, as all holy Church teaches, stands in sorrow of heart, in confession of mouth, and in satisfaction of deed. But here appear some men thinking after the false opinion of Lollards. They think that confession of mouth is not necessary, but that it suffices only in the heart to be shriven to God, as you said the woman was. But the Gospel tells us that she spoke no word by mouth. Yet her sin was fully forgiven, as it is said, & as it seems, this is a great evil for that opinion. But here too is An answer reasonable, for our Lord Jesus to whom she made her confession in heart was there in bodily presence, very God and man. To whom, by virtue of His divinity, was also open the thought of her heart, as is speech of mouth to man bodily. And since, in the new law, at the time we sin mortally, we offend Him not only after His divinity but also after His humanity, which He bought us with from sin and spiritual death: therefore, we are obliged to make satisfaction to Him in both kinds. Knowing our transgressions both to God and man and asking for forgiveness. And since we do not have His bodily presence here, as Maudaleyne had, therefore, in His stead, we are obliged to show to the priest by word that we have offended Him as man. As we show to Him by repentance in heart that we have offended Him as God. To say at least by deadly sin, for we are thereby only deprived from him, and unkindly lessen the great benefit he gave us in his humanity. Therefore, if we will be restored again and knit to him as we were before in grace, we must do satisfaction. Not only to him as to God, but also as to man that we have so forsaken by deadly sin in manner as it is said. And so, as holy Church has reasonably ordained and commanded, we must make our confession truly to the priests that he has specifically ordained in his stead. As his vicars. Here, by these words of the gospel that he spoke to his disciples when he said to them: \"Whatsoever you bind on earth shall be bound in heaven, and whatsoever you loose on earth shall be loosed in heaven. Of this true penance necessary for deadly sin not only by repentance in heart, but also by confession of mouth to the priest in God's stead, if we may. For our Lord God does not will this, and therefore...\" satisfaction following / we have perfectly shown an example of this blessed woman who was previously so sinful. Mary Maudeleyne in the process stated regarding this Gospel, concerning the first part and the last. That is to say, repentance and satisfaction.\n\nAnd as for the second, which is confession, though we did not hear it from her through spoken words since it was not necessary for him who knew her heart fully, our Lord Jesus, in his bodily presence as it is said, nevertheless she showed the affection of this confession perfectly in deed. She would not show herself to him privately as a sinner and ask for mercy, as she could have done between him and her. Or else before his disciples: but sparing no shame, which is a great part of penance in confession, she chose the place and the time where it might be to her as open repentance and shame that was in the house of the Pharisee, of whom she knew well, having indignation and contempt for the sinful. And also at the meal when it was. She should be most wonderful to him and all his guests because of the great shame and reproof her sin had brought upon her. Yet she forsake all shame and refused not to hear it recounted openly of him whom she came to our Lord Jesus. He, whom she knew well in particular, was the least part of it, and he might have publicly reproved her for it or forgiven it. But our courteous lord, full of grace and mercy, saw the contrition in her heart. And, grounded in true belief that he was very God, he might fully forgive her sin as he pleased, and with this she had full hope to receive his grace and forgiveness. Furthermore, the fervent love she had for him, which are necessary virtues for any woman seeking forgiveness of sin, enabled him to forgive her entirely. A bad woman went to the confessionals, her sins being perfectly between her, God, and man. Her true faith and devotion, grounded in perfect hope and charity, had saved her. And so it will be for the most sinful man who is or ever shall be, if he has it truly grounded in his heart through genuine contrition as she did. For then, without a doubt, he will not hesitate to confess his sins openly to man in God's stead, as she did willingly to him: he being both God and man, as it is said. However, it seems to some that, just as the sinful man will follow this woman in openly confessing his sin, so should the priest follow our Lord in granting absolution, showing no more penance than he did. But holy doctors argue that the contrition and the thought of sin may be so great and so perfect that it suffices for forgiveness without any further penance. If the priest could\n\nCleaned Text: A bad woman went to confession, her sins being perfectly between her, God, and man. Her true faith and devotion, grounded in perfect hope and charity, had saved her. And so it will be for the most sinful man who is or ever shall be, if he has it truly grounded in his heart through genuine contrition as she did. For then, without a doubt, he will not hesitate to confess his sins openly to man in God's stead, as she did willingly to him: he being both God and man, as it is said. However, it seems to some that, just as the sinful man will follow this woman in openly confessing his sin, so should the priest follow our Lord in granting absolution, showing no more penance than he did. But holy doctors argue that the contrition and the thought of sin may be so great and so perfect that it suffices for forgiveness without any further penance. If the priest could see and fully know [someone] should give no more penance. But as much as man cannot see the heart, as our Lord Jesus God and man did, and so he cannot know it but in part, through tokens without further. Therefore, as to the sick part, he shall endure penance for sin more or less as the holy church has ordained. And I wish that all sinful people would follow this woman in true thinking, and then, without doubt, they would have from God full forgiveness, provided the penance was more or less of the priests' ordaining. Furthermore, in the aforementioned process of the gospel, our Lord Jesus gave an example to the preachers of God's word that they should not spare in time to speak the truth. For displeasing them, it fed them or gave them other bodily sustenance. In this, notwithstanding that the Pharisee fed him often. He reproved him openly in his own house of his misbelief and of his false thought, in which he had indignation of the sinful woman. And it seems to stir up his great anger. Maulgrim spared no effort to justify the woman he deemed unconditionally sinful. She showed more loving Godness towards him than he, and it was her true belief that saved her before him, which failed her not. On the other hand, the Pharisee did not leave off feeding and showing human kindness to him, as many men do now. However, when it is said that this is contrary to their will or opinion, they withdraw humanity and affection from him who says it, no matter how good or virtuous he may live. In that condition, they reveal themselves to be whatever they are unwilling to be towards Jesus, showing extreme faithfulness and more unkindness than the Pharisee, and deserving more reproof from him and more punishment. Nevertheless, another preacher, a spiritually mature man representing Christ's person, shall not spare speaking the truth in its time \u2013 for fear or rebuke or withdrawal of favor or any temporal profit if he will be the true member of Christ. And he must beware of glossing over or favoring error. That is most abhorrent. In this process, Jesus referred to the Gospel where our Lord Jesus recounted to the Pharisee the good deeds of the woman. In her weeping, she wet his feet with her tears, and he did not wash them with water. He then told him that she did not, and we have an example and teaching: when we are tempted to justify ourselves and condemn others, we should remember and consider the good deeds and virtues that are in that other man, forgiving our own good deeds or virtues. Bringing to mind our faults and transgressions, and so we shall judge ourselves virtuously and excuse others. This will profit us in the virtue of true humility, which blessed Jesus granted us. Amen.\n\nTwo chapters follow on Saint John the Baptist.\n\nIt happened once that our Lord Jesus was to go from the Country of Judah to Galilee. He had to make his way through the Country of Samaria, where there was a draw well that they called Jacob's Well. the well of Jacob. That was a pit of water over which Jacob rested, weary of going: \"Lord, thou art the truth and maker of all earthly ways. Thou art weary of the way. Yet, in thy humanity, thou dost show all thy kindly infirmity of man. As in hunger, thirst, and weariness, and such other ways, to show the very nature of man that thou tookest for our sake. And so was all thy bodily living in this world painful and troublesome to us. Blessed be thou, in the meantime, as he sat thus by the well, and his disciples had gone into the city to buy food. A woman of that country came to draw water at the well called Lucifer, and our Lord Jesus, willing to reveal his divinity to her and through her to others, spoke with her for a long time about a great and lofty matter, beyond ghostly understanding, which speaking both of him and her. And how his disciples returned. And how at the woman's word, the people of the city came out to him and held him with them for a certain time. Afterward, he went away from them. We pass over this at this time. For as much as it is open and plainly written in the Gospel of John. But in this process, we may note in our Lord Jesus first a token of great meekness in that he was not alone when he sent his disciples into the city to buy food for him. And in this humble example, it is worthy for God's servants to have money and reserve it for their need. Also, in it, he spoke so humbly and simply with that simple woman and of such great things, as though it had been with many great clerks and preachers. The pride and presumption of many great scholars and preachers is confounded and reproved. You, who would show your wisdom or cunning not only to one man but also to a few men, would hold all as lost and such a simple audience unworthy to take your proud speech. Furthermore, in that example, the disciples brought food to him and begged him to eat. There he ate at the well. We have an example of poverty and bodily penance in his manner of feeding after his travel. So, without the city, as we may suppose, he drank from the water, and that not only at this time, but also often times when he went by the countryside. He showed in this his great love for poverty and humility. He did not use curious dining of various meats roasted and boiled. Nor precious vessels of silver or pewter, nor delicate wines white and red, but only the clear water of the well or the river, eating bread there with, as a poor man meekly on the spot. Also, in response to his disciples first asking him to go and get food, he said to them, \"I have food to eat that you do not know about. For example, I declare my food is that which I do and work for the one who sent me.\" And so he waited for the coming of men of the city to preach them. First, we see how busy he was about ghostly feeding. He fully carried out what is necessary for the soul and ghostly sustenance, even though he had great need for bodily sustenance. And so he gave an example to preachers and curates to do the same. This gospel contains much more ghostly fruit. Whoever desires to know more fully about this, he will find it in the book of St. Augustine, on the gospel of John, where he makes the process of this gospel a long and clerical one, full of ghostly fruit.\n\nHowever, since there is mention of the poverty of our Lord Jesus, as well as his abstinence, both of which he perfectly taught us by example, it will follow more clearly in the next chapter.\n\n[Here are added several chapters & transitions to chapter xxxvii. In Bonaventure, this material of this chapter seems to follow suit with the preceding chapter, but afterwards it deals with] In five chapters pertain to contemplation for the day of Jouis. On a Sabbath day, as the disciples of our Lord Jesus were tending to Him where ripe corn was growing, they were hungry and plucked the ears and rubbed them between their hands: and ate them. And the Pharisees, who had often seen our Lord's words and deeds to take Him in default against their law, reproved both Him and His disciples. They reasoned that it was unlawful the priests' bread which was otherwise forbidden. And also because the priests of the law circumcised and made sacrifice on the Sabbath day, which were bodily works not so necessary as what they did. And also His presence, who was Lord and author of the law, gave them leave.\n\nBut if we take inward intent with devout compassion for the need of the disciples in the presence of their almighty Lord, we owe reasonably to be stirred to the love of poverty & bodily need for His sake. For wonderful it is to think. yt they that were chose\u0304 so specyally to y\u2022 hye degree of apostles. & there thrugh made prynces & domesme\u0304 of the worlde sholde be put in to so grete pouerte & nede for to ete the rawe corne for\nhongre as they were vnresonable bestes / and na\u0304ly in his pre\u2223sence that was maker of all mete & drynke at his wyll: & lorde of all the worlde. as though he myght not helpe hem at her ne\u00a6de / But the good lorde that dyde all thyng for our sauaco\u0304n. he suffreth this nede in hem for the beste as he toke in hymselfe all the nede of mankynde wythoute syn\u0304e / And soo though he had copasso\u0304n of hem in asmoche as he loued hem tend{er}ly. Ne\u2223uertheles it lyked hym that nede in hem & the gode wyll of he\u0304 therwyth that gladly suffred that nede for his loue And soo it plesyd hym not on\u0304ly for her mede that he knewe moche ther\u2223fore. but also for ensa\u0304ple for vs that sholde come after / ForNota tria here haue we specyally that haue forsake the worlde for ye lo\u2223ue of god ensa\u0304ple & stirynge to thre vertues namly that be\u0304 ne\u2223defull To be peaceful in bodily need. Perfect poverty.\nFirstly, the disciples of Jesus who had left and forsaken all they had were patient and gladly endured great need of bodily hunger in his presence. They saw him miraculously feed others and help them in need. Much more ought we to be patient in bodily need when it falls upon us, not being worthy or perfectly loving God, but rather deserving for our misdeeds and unkindness against our Lord God more pain and sickness than he will suffer us to have, and we may never come to such great need to suffer for his sake.\nSecondly, perfect poverty for God's love. We shall understand that his poverty surpassed in perfection the highest degree of willing poverty of others without companionship. For other men's poverty that have forsaken all for Christ's love all riches and worships of the world. The world is reputed to be in contempt of me, to the extent that it is held virtuous, as long as Christ's poverty was in refutation and disdain of men, not because he willingly chose it, but as it seemed in the aforementioned process of him and his disciples. When they ate raw corn out of hunger and he did not help them, and in many other places in the gospel he showed himself as poor and needy. And because that poverty which comes of need and not of will is in disdain and reproach. And all who knew him saw that he had neither house nor possessions. They held him in greater contempt. For commonly such needy poor men are despised by all men and set apart as poor. We shall understand that not only he who makes his profession of poverty and has left all worldly riches as if in an hour without anything further. But he who has that poverty set in his heart within, so that he will not love nor desire any worldly goods or possessions but only that: It is necessary for one's living: If a man is in poverty and suffers need due to a lack of worldly goods, and within himself he desires more than he needs, that man does not live in virtuous poverty but in wretched need without means. For the will within him with full consent suffices for the fulfilling of sin and the loss of means. Therefore, he who will be perfect poor, must ensure that he has neither possession nor desire of more than is necessary for his living. Of this virtuous poverty, Saint Bernard speaks in Sermon Quarto de Aduectu and in Sermon Quarto de Nativitate Domini. Furthermore, concerning the third virtue, which is chastity, we shall understand that gluttony is a vice against which it is necessary for us, while we live in this flesh, to have continual battle. As holy fathers who have experienced the temptation thereof long ago. Tachen versus specifically Saint Bernarde in various places tells us how to flee lechery and nourish the body only as it requires for its health, and not seek pleasure against multiple bestial and gluttonous ones. And so it often happens that many men come with the lust and liking of the flesh, acting like unreasonable beasts, putting their lust before their health, consuming such foods and drinks which they know are harmful to their health, and after which they know they will feel great passions and sicknesses. Not only is the body thus disposed against serving God and virtuous occupation, but the soul is defiled, preventing it from seeing God with a pure heart as He made it to be. And truly, this is a foul vice and a perilous one. Nevertheless, many people are deceived and blinded in this regard both spiritually and worldly, excusing themselves falsely through the love of the flesh and the stirring of the lust, which commonly shuns that which is most wholesome for the kind. If it is not pleasing to the senses and desires that are most unholy, among all the spices, this one is most reproachable. For it is not only contrary to the soul but also destroys and kills the body. Therefore, he who willingly takes food or drink, knowing it is contrary to him and harmful to his health, may fear judgment and reproach in God's sight as if from a man asleep, and that is worse - asleep of himself. Others, overcome by the senses and the temptation of the flesh, take food and drink that is wholesome, though pleasing, either in quantity or time more than necessary or with great lust and greed, are more excusable due to the infirmity of the first sin of Adam. However, since this vice of gluttony in all its forms is reproachable, it is necessary for us to avoid it to the best of our ability. And to acquire and keep the virtue of discrete abstinence, as our Lord Jesus teaches us. His apostles and other saints have taught us and given us an example, keeping the body and feeding it as necessary for its kind and the labor that comes with it. In the same way, a horse ought to be kept to perform its journey, so that it does not fail due to excessive idleness on one side, and is not rebellious to the spirit or proud due to excessive pampering on the other side. Instead, in a good mean of abstinence, which Saint Bernard calls not only a virtue but also the keeper and leader of all other virtues: For if this lack seems to be virtue, it is vice. And as Saint Gregory says, Discretion is the mother and keeper of all virtues. This discretion, touching abstinence and feeding of the body, stands generally in this point, as Saint Augustine says in his Confessions, that a man takes food and drink for the sustenance of the body only as he would take medicine for the healing of his infirmity. Therefore, just as in taking medicine,\n\nCleaned Text: His apostles and other saints taught us and gave us an example, keeping the body and feeding it as necessary for its kind and the labor that comes with it. A horse should be kept to perform its journey, not failing due to excessive idleness on one side or rebellion to the spirit or pride due to excessive pampering on the other. Instead, in a good mean of abstinence, discretion - which Saint Bernard calls not only a virtue but also the keeper and leader of all other virtues - should be practiced. For if this lack of discretion seems to be virtue, it is vice. And as Saint Gregory says, Discretion is the mother and keeper of all virtues. This discretion, concerning abstinence and feeding of the body, stands generally in this point, as Saint Augustine says in his Confessions: A man takes food and drink for the body's sustenance only as he would take medicine for healing his infirmity. A medicine man has no reward more or less, or to the preciosity, boyishness, sweetness, or bitterness, but only as it is most convenient and profitable to heal the sore or sickness. As much as hunger and thirst are infirmities of mankind through the first sin of man, the food and drink that are medicine for this infirmity should be taken only for that purpose. Saint Augustine says, \"Thus much is especially spoken here of abstinence and gluttony by occasion of hunger and simple food against this infirmity. In the third part of this book that stands in contemplation of Christ's life for the Wednesday, on which day he began to fight against gluttony specifically by his fasting in the desert, as it is said before. This vice of gluttony he granted us to eschew by his grace, and the virtue of discrete abstinence to keep, which is blessed without end.\" Amen.\n\nExplicit. Contemplation for Mercury. Third part. The gospel relates two instances where our Lord Jesus multiplied a few loaves of bread and fed thousands of men to their full. In this process, taking the words and actions of our Lord Jesus as the gospel reports, we can learn spiritually many good lessons to love him, thank him, and worship him solely. We can particularly see in this process that our Lord Jesus was merciful and courteous and kind and discreet and circumspect. First, he was merciful. Showing mercy in his words, he said, \"I have compassion and mercy on the people.\" Mercy moved him to help them and feed them when needed, for as David testifies, \"The earth is full of his mercy.\" Also, he showed his great courtesy and wonderful kindness in the matter that he assigned, saying, \"Behold now these three days they have denied me, left me, and followed me fasting, and they have nothing to eat.\" though he was bound to them for her benefit, yet it was for her good and profit, not his. But this is his sovereign kindness and courtesy and endless goodness, that he has a liking to dwell with us only for our profit and salvation. Though there are no increases of his goodness towards him. Therefore, all those who love him by good living and gladly hear his doctrine and keep his commandments, he loves and has a liking to dwell with them spiritually and never fails to help them in need.\n\nFurthermore, our Lord Jesus taking heed that many people had come to him from far-off countries and saw the peril of the people in great fasting. Because of the great toil they would have to endure in returning home, he said, \"If I allow them to go home fasting, they will fail and perish on the way.\" He showed that he was discrete and circumspect, and powerless. Therefore ordering remedy and help beforehand for her, necessary for her journey to follow. In this speech and deed of Jesus is doctrine and example for prelates and those who have care of others, to take heed of her in imprisonment and her journey. And thereafter order sufficient and capable bodily sustenance for them, lest they default in the way of this bodily living on earth. Also in the aforementioned process we may understand the gracious governance of our Lord Jesus towards us living in this world each day. For we have not to eat bodily or spiritually but he gives us both. And so if he allows us fasting, we shall fail in the way. For without him we can help ourselves in no spiritual need, therefore we have no reason for elation or vain joy of ourselves when we feel any comfort or profit in spiritual exercise. For it is nothing of us but only of him. And so if we take good intent, we may see that those who are true servants of God and chosen. The more perfect they are in living and near God, and the more excellent in His gifts of grace: the more meek and humble they are in their own sight. For they know well that they have nothing of themselves but wretchedness and sin. The nearer a man comes to God, the clearer his spiritual sight becomes, and he sees the greater goodness and mercy of God more clearly. Therefore, pride and vain joy that come from spiritual blindness have no place and resting in his soul, which is so enlightened through grace. Without a doubt, he who truly knows God and examines himself cannot be proud mortally. There is great comfort for sinful men in the great mercy of our Lord Jesus if they will turn again and come to Him through sincere repentance, no matter how long they have been away from Him and gone into the far country of wickedness. For, as the Gospel tells us, He was especially moved to mercy for some of them. After our Lord Jesus had fed the people as stated in the next chapter, they saw his might in that miracle and understood that he could help them in their need. Temporally, they wanted to make him their king. But our Lord Jesus, knowing their will, fled into the hill. This was the hill, as some clerks say, on which he gave that excellent sermon spoken of before. And so he fled, for he would not have temporal kingly dominion and vain worldly worship. But let us take note of how effectively he avoided this worship without feigning. First, he told his disciples to take the ship and go into the water before him, and then he alone went into the hill. So if the people had sought him among his disciples, they would not have found him. Not finding him, and so he escaped from them who sought him for worship. Young Example for us to flee temporal worship, for he fled not for himself but for us. Knowing what peril it is for us to covet or desire temporal worship. For truly, no cocaine worship is one of the most perilous snares of the enemy to catch and beguile the soul, and one of the heaviest burdens that bring down and overcome the soul mortally. Whether it be worship or prelacy or temporal lordship, or great conynge. For scarcely is there any man who has desire in worship but that he is in great peril of falling or fully fallen into the pit of deadly sin. As we see by many reasons. First, for as much as he who has great delight in worship is always busy in his mind, how can he keep his worship and make it more? And so, as Gregory says, \"In as much as a man has set his liking in a thing that belongs to the world or the flesh here, forthwith there is born forth.\" He departed from the ghostly liking and love of God and heavenly things above. He who loves worship is eager to procure and obtain friends, and also to advance them to greater worship. Therefore, often various causes have led him to offend God and his conscience to please such friends. And in the same manner, he makes his brother do the same for him. He commonly has indignation against others in worship and flatters them to make himself more worshipful and worthy. In this way, he falls into hate and envy of his brother. He holds himself in his own sight and also desires to be held worthy and worshipful in others' sight. In this way, he falls into the foul vice of elation and pride and vain glory. But the Gospel says, \"He who holds himself as worthy when he is nothing in his own right is deceiving himself.\" And therefore, the Lord said to his disciples in the Gospel, \"When you have done all that is commanded you, say, 'We are unworthy servants; we have only done our duty.'\" you say truly with your heart. We are unworthy and vain servants. But this may not mean that Quintus holds himself worthy and worshipful. Furthermore, when this liking of worship is rooted in man, he is so hungry and greedy for worship that he cannot be filled. But every day he procures new worships, and the greater and the more that he gets, the more he covets and desires. For he holds himself more worthy and worshipful than he was before, both in his own sight and in others' sight, and so he falls into deep covetousness: that is the foulest vice and the root and cause of many other vices. Saint Bernard speaks to men in this manner. All we are noble and worthy creatures and of a great will. Therefore kindly we desire high esteem. But woe to us if we will follow him who sets his seat in the hill of high lordship and high might, and be like God in worship that was not ours. Lucifer, a glorious angel, ascended with proud will into the hill of highness first. But suddenly, he fell down from there and became a foul fiend of hell. Furthermore, he who is this foul fiend, with his false envious will to cast man down from his bliss, dared not tempt him to ascend to that hill of lordship and great might, which he himself had so suddenly fallen from. But, as a false traitor, he showed him another hill, saying, \"You shall be as gods through great knowledge, knowing both good and evil.\" And as much as man gave his assent to his suggestions, he fell down as he did. Therefore, we may see that the covetousness of great lordship and high might deprived the angel of angels from his blessedness, and the desire for great knowledge despised man of the joy of eternal life. And of both misfortunes. was grounded and cause of delight & desire of vain worship, therefore beware of this peril of vain worship if we fear the fall of the angel and of man. We must flee in will from both these hills of high lordship & great courting. And go up with our Lord Jhu into the hill of contemplation and devotion, forsaking the world and the will to be worshipped by the common people as he did, but in this fleeing from the people and going alone into Notable the hill, as it is said before in the process of the gospel. Take heed furthermore to our education. He left his disciples and made them against her will to take the ship and go, it being so grievous and hard to them.\n\nThus it commonly happens with spiritual lives by a special feeling of the presence of Jhu and of his absence in the soul. It seems a fair process and devout to those who are specifically spiritual, and also, as I hope it is written sufficiently in various places. The disciples of our Lord Jesus went into the ship and the water, as he had commanded them. And, as it is said before, he went up onto the hill alone. There he was occupied in prayer for the fourth part of the night, so that three parts of the night that had passed he had continued in prayer. Notably, it is often read that he gave himself to prayer. Therefore, let us take good intent in what manner he prayed and how he humbled himself in his humanity. He chose solitary places and went alone to pray, and made his tender body to penance. He prayed as a true shepherd for his sheep. For he did not pray for himself, but for us. And as our advocate and mediator between the Father. And he prays that we should often pray and specifically love prayer. He frequently urged and taught his disciples to pray, and he showed them this in deed. He taught them and said that it is necessary and essential always to pray and not to fail in doing so. He showed them this through the example of Luke, xviii. the widow and the judge. Through her persistent crying and asking, she obtained her right, as the Gospel of Luke tells us. He also taught them another example of a friend. Through much asking, he lent to his friend the bread he needed, as the same Gospel of Luke relates in the parable of the persistent widow, saying, \"Ask and it shall be given to you.\" He said all this to teach us the virtue of good prayer, which cannot be overestimated for its value. If you want to be mighty and great: that obtains all goodness and puts away all manner of wickedness. Therefore, if you want to patiently suffer adversities and mightily overcome temptation and diseases: be a man of prayer. Also, if you want to know the subtleties of the devil and not be beguiled by his false suggestions: be a man of prayer. Also, if you want to take the high way to heaven by travel and penance of the flesh, and therewith gladly continue in God's service: be a man of prayer. Also, if you want to put away vain thoughts and feed your soul with holy thoughts, ghostly meditations, and devotions: be a man of prayer. Also, if you want to stabilize your heart in good purpose to God, putting away vices and planting virtues: be a man of prayer. For through prayer is obtained the gift of the Holy Ghost: that teaches the soul, it is necessary therefor. Also, if you want to come to heavenly contemplation: and feel the ghostly sweetness that is felt by few chosen souls. And know the great gracious gifts of our Lord, may they be yours. A man of prayer feels, but does not speak. Through the exercise of prayer, a person comes to a contemplative state. The feeling of heavenly things reveals the great spiritual power and virtue of devoted prayer. The Holy Nota confirms this, as do the simple writings and teachings of doctors. Furthermore, we see every day through experience that even simple and unlearned people, through the power of prayer, obtain and have all things mentioned before. And they receive even greater gifts of grace. Therefore, all Christian people should be encouraged to practice this virtue. Primarily, those who live religious lives, whose manner of living is specifically intended for this, should do so. Our Lord grants what is asked of Him in prayer in the most effective manner, as St. Bernard, in the aforementioned process, testifies. At what time he was alone praying on a hill, as is said, is not specified by him. Disciples were in the sea in great distress as long as the wind was against them. And the ship on top of them was rising. Moreover, it was the night time, and primarily because they lacked their lord's presence, it was their only refuge. But he, the good Lord, who knew what was best for them, suffered this distress of theirs for a time. When he saw the opportunity, he sent them comfort and help. And so, at the following night, he came down from the hill going towards the sea: Now observe here how the blessings of that tranquil night from the hillous creature. And perhaps it was stony and barefoot, and so it went sadly upon the water as if upon the earth. For that creature knew its maker and was obedient to its desire. Be not afraid. And the wind and waves kept him from perishing. Then he entered the ship with them. And immediately, all the tempest ceased. And all was in peace and tranquility. And so, the disciples, with great reverence and joy, received their Lord and were put in great rest. This is a process of that gospel briefly, in which we have ghostly doctrine and an example of patience from the disciples. They were chosen by Him to be afflicted and experience tribulation in this world, both in body and soul. As the holy writ witnesses, they are most of all through our trust and hope in Him, enduring this everlasting medicine. The profit of tribulations is great, even if they do not know or see their virtue. New many holy doctors teach and preach this in various treatises to comfort us more gladly. With tempestuous winds, as it is said, and endure tribulations. He knew the spiritual profit thereof. Often we read that her ship was in peril by tempestuous winds and contrary winds, but it was no help for our Lord Caplan.\n\nWe shall have no wonder if some take occasion to scandalize our words and deeds, no matter how good and true they may be. This was the case with our Lord. Descan could not err in word or deed, so it came to pass that the Pharisees asked him: why his disciples did not wash their hands when they went to eat, and in that they did not keep the custom according to the teaching of the elders, but instead focused more on the washing without and bodily cleansing than on virtues of the soul within and spiritual? He answered them sharply, reproving those who broke God's commandments for traditions and bodily observances. Declaring that vices that come from the heart defile a man more than bodily food taken unwashed, they were spiritual works. Therefore, they were greatly scorned. That is to say, this was an occasion of scandal against him, and they conspired to keep a sabbatical day, but our Lord did not leave them, instead he went to the synagogue and said that he was the bread of life that came down from heaven unasked or for St. Gregory says that a man. shall rather suffer slander to rise than he shall leave the truth, a good life a man shall not cease for slander. That is to say, in the time that he knows that the hearers are obstinate in error, and should be the worse if the truth were said, nor a witness bear false record for any slander: but of other certain deeds that may be left without peril of soul, a man shall keep silence: though they be good in themselves, for to put away occasion of slander, as the apostle Paul says, \"rather never eat flesh than I would eat it through giving occasion of slander to my brother.\"\n\nIn the aforesaid process of our Lord Jesus, we are taught to value the cleanness of the soul more than the cleanness of clothes and external appearances. This disposes us towards virtues rather than bodily cleanness and honesty without furthermore, for there is no virtue in neverthless, honesty and bodily cleanness is good, so that it does not dispose to vain glory or curiosity, or lechery or other sins. \"But good customs that are grounded upon reason should be kept. However, biddings of God and the good order of sovereigns in holy church are much more to be observed. Therefore, many Christian men, and especially the religious, charge more bodily observance and customs, though they dispose to no new virtue, and often are against reason, than they do the bidding of God and the good teaching of holy fathers concerning charity, meekness, patience, devotion in prayer, discrete abstinence, and other virtues. Wherefore they may fear the reproof of our Lord Jesus, as it is said before. What time our Lord Jesus, on occasion of the rich man who would not leave his temporal goods for perfection, said that it was hard for a rich man to enter the kingdom of heaven. The apostle Peter, in the name of all his fellow apostles, the twelve apostles, asked him what reward they should have who had forsaken and left all worldly things for his.\" And then our lord answered. Not only on behalf of them a certain promise of supreme mercy in the bliss of heaven. But also to all others who have forsaken father and mother and other kin and temporal goods for his sake. The hundredfold in this world. And after: eternal life in another world to come. Therefore, all those who have taken them to ghostly living and fully forsaken the world: Notably have matter for great spiritual joy and special comfort in this pledge of Jhu. Not only for the everlasting life in heaven that they trustingly hope to have by his gracious behest. But also for that hundredfold reward that they shall feel in this bodily life. If they truly love Jhu and fully forsake the world, that is neither gold nor silver nor delightful foods or precious clothes. But spiritual riches of virtues and comfort of the Holy Ghost. Which alone he knows that experiences in himself / And that is among other cleanness of conscience and rest of the soul: love of poverty. Chastity and other virtues / And what time that our ghostly spouse Jesus is known of ghostly people before said: but it is hidden from fleshly people who have set their heart and comfort in this world as the prophet David feeling this gift speaks to our Lord God in this manner / Lord, how great is the multitude of thy sweetness: that thou hast hidden from them that feared this matter, Saint Bernard makes a doubtful process in a treatise of him that is called De colloquio Simonis et Iesu. Speaking more plenarily of this ghostly medicine. Of which Jesus grants us a part /\n\nAmen\n\nOur Lord Jesus' willingness to confirm and strengthen his disciples in the true belief. That he was both God and man, he showed them that he was very man by that he suffered after the kind and the common infirmity of man, and also that he was God. By the miracles that he wrought above the common kind and might of man, and therewithal he informed them and told them beforehand that he should suffer painfully the hard death. And after he had risen up gloriously to live as God commanded, and as the Gospel of Matthew and Mark and Luke record in Matthew 20:18-22 and Mark 13, and Luke 1:28, he told his disciples that he would suffer many trials and insults in Jerusalem, and at the last be slain and dead. But after that he would rise from death to life on the third day. Furthermore, he concluded and said that some of them who were there at that time would not taste bodily death until they had seen the Son of Man coming in his kingdom: that is, appearing in a wonderful and joyful clarity of his majesty as pertaining to his kingdom. And to fulfill this command, about the eighth day, he took Peter, James, and John with him up onto a high hill called Tabitha, and there he was transfigured before their eyes. That is, he was transformed from the lowly likeness of a servant into the high and glorious likeness of his kingdom. For his face shone like the sun, and his clothes became as dazzling as the light. Clothes were as white as the snow, and there with them were Moses and Eli speaking with him about his passion that he should suffer in Jerusalem. In this blessed sight, the disciples were roused, and Peter in particular, feeling earthly things, desired to stay there and said, \"Lord, it is good that we abide and dwell, let him do what he will. Nor in that he would have separated them, they were all one as in spiritual feeling, the prophets and Jesus. And therefore to confirm him, Peter and his companions, in true belief of Jesus, that he was God's son, and that they should hear and follow him in all things. Therewith a bright cloud overshadowed them, and out of the cloud came a voice from the Father in heaven, saying, \"This is my beloved son, in whom I am well pleased.\" And therefore hear him, that is, in all that he teaches. For he is very truthful without deceit, and therewith follow him in that he shows, for he is the right way without error. whom you have heard in the law: that is understandable in Moses and in the prophets, that is understandable by Hely. And then those who had heard this heavenly voice before spoke of the Father. They fell down on the earth on their faces with great fear, for the infirmity of man could not bear that high voices above nature. And then our Lord Jesus gently lifted them up and bade them not to fear. And with their eyes lifted up and looking around them, they saw no one but Jesus alone. And as they were going down the hill, he bade them tell no one that they had seen. Until the Son of Man was risen from the dead to life. This is the process of the gospel in which he who has the grace of spiritual understanding and sweetness may see many notabilitys of loving and despising himself and of fervent devotion and love of God. And especially he who has a feeling above nature and is given special grace may taste and have much spiritual comfort. That he grants us partaking of Jesus Christ. Amen\n\nThere was in the scriptures a prophecy which spoke of a Savior, whose coming was to be marked by signs and wonders, and who was to bring salvation to mankind. This Savior was none other than Jesus Christ, the Son of God, who had been foretold in the Old Testament and whose coming was heralded by the prophets.\n\nThe disciples had heard of this heavenly voice before, and when they heard it again, they were filled with fear and awe. They could not comprehend the magnitude of what they were witnessing, for the human mind and senses were not equipped to handle such a divine manifestation. But Jesus, in his mercy, reassured them and bade them not to be afraid.\n\nAs they looked around them, they saw no one but Jesus, standing before them in all his glory. They were filled with wonder and amazement, and they knew that they were in the presence of the Son of God. And as they followed him down the hill, he instructed them to keep his identity a secret until the time was right for the world to know.\n\nThis gospel message, which the disciples had been entrusted with, contained many lessons for those who were open to spiritual understanding. It taught them to love and respect themselves, to have fervent devotion and faith in God, and to seek spiritual comfort and guidance. And for those who were truly receptive to the grace of God, it offered the promise of a deeper, more meaningful connection with the divine.\n\nSo let us pray that we too may be granted the grace to understand and follow the teachings of Jesus Christ, and to live our lives in accordance with his will. Amen. The city of Jherlm in the form of a pound. A standing water surrounded it with five doors. In this water, the sheep were washed that were offered for sacrifice. In this water, according to tradition, the priests first placed the tree of the holy cross. It happened, as the clerks relate, that in the year that this water was greatly stirred and moved by the angel of God. And then, any sick man might first enter the water and be healed of his infirmity. Therefore, many sick men dwelled continually by that water, waiting for its movement by the angel. Among these was a man lying on his pallet for twenty-eight years. This man, whom our Lord Jesus healed on the Sabbath day, begged him to remove his bed and go, as the process of the gospel relates more fully. In this process, we may note three things for our edification.\n\nThe second noteworthy thing is that we should be careful and diligent after we have been delivered and cleansed of sin that we do not fall again. not wilfully against it: lest our unkindness in the party be worthily repaid. lest worse things fall to the wors party: for often it happens. For oftentimes sin, that is to say infirmity of the spirit, brings about bodily infirmity. And so through the delivery and assent of sin, bodily sickness often comes. The third point to note is this: wicked men gladly suppose virtuous deeds of others to be in the wors party, and so they lessen their reward. Good men, on the other hand, suppose all things to be in the better party, in increase of their reward. Thus the Jews, full of envy, when they saw the man miraculously healed by our Lord Jhu, and carrying away his bed on the Sabbath day at his bidding, asked him who bade him carry his bed. But they did not ask who had made him whole. And so they focused on the part that seemed reproachable to them, but left unnoticed the part that was commendable. And thus they commonly acted in all the miracles of our Lord Jhu. In the same manner, worldly men. \"Fleshally torn into the worst part: that good men, torn spiritually into the best party, for those in charity. And fearing God, living righteously are rewarded for all things, whether it be prosperity or adversity. Knowing that all things are done wisely by God's will or suffrage, and so spiritually men and women gain their reward. Therefore, Bernard can profit and rejoice, spiritually, from his own sins and others' and the devil's works, as Saint Bernard shows in various places. He should therefore endure tribulations and temptations without great distress, and through long exercise come to such great rest of soul that seldom or never should he be disturbed by anything, but it should be verified in him that the wise man says, 'Whatsoever falls to the righteous man, it shall not make him sorrowful.' In Capitulo de chananea. xxx.\" Ferthermore in the forsayd processe in specyall mynde of\nthe angell we shal vnderstonde that goddes angels ben as my\u00a6nystres and meanes bytwene god and deuoute soules. as sa\u2223ynt Bernarde sayth / wherfore we owen to worshyppe hem and thanke hem / And for as moche as they ben contynuelly presente wyth vs. we shal eschewe to thynke or speke or doo that myghte offende hem / For they ben our kepers ordened of god. and besy aboute vs: coueytynge alwaye our ghostly pro\u00a6fyte / Of this mater spekith saynt bernard su{per} p\u0304o\nTWo tymes as the gospel makith mynde our lorde Jhu\u0304s caste out of the temple the byers & the sellars therin. and that with a scourge made of cordes. y\u2022 whiche dede amonge all the myracles y\u2022 he wrought semith wond{er}full. for what tyme that he wroughte other myracles in y\u2022 whiche he shewed the souerayn myght of his godhede: the pharisees & the scrybes & o\u00a6ther of the Jewes dispyseden & reproueden hym. but at this ty\u00a6me whan they were in grete multytude gadred in the temple and in her grete They had no power to withstand him alone, and the reason was the fiery zeal burning within him for the unworthy treatment of his father, especially in that place where he owed the most reverence: it showed him so dreadful in his face without. They were wonderfully afraid and confounded, and had no power to withstand him. This process, after the exposition of St. Gregory and other doctors, is extremely dreadful to all Christians: but especially to prelates, curates, and other men of the church: and especially to the religious who are set in God's temple to serve him continually in devout prayer and other spiritual exercises. If we give ourselves to vanities and worldly occupations and meddle with them unnecessarily, we may easily incur the indignation of Jesus and his casting out from grace in this life: and after departing from his blessings everlasting. Therefore, you who wish to wilfully involve yourself or meddle with worldly matters to your power, beware. \"It occurred at a time in Caplm. Our Lord Jesus went with his disciples to Bethany, which was called the castle of Martha and Mary. They welcomed him with all their hearts and were filled with joy at his coming. Martha, the elder sister who was in charge of the household, immediately began to prepare suitable food for him and his disciples. But Mary, forgetting all worldly food and desiring only to be fed spiritually by our Lord Jesus, sat down at his feet and cast her eyes and heart upon him, finding spiritual nourishment and comfort in his blessed words. For he would not be idle.\" but as his common manner was, he was occupied with speaking of edification and words of everlasting life. Martha, who was so busily occupied about the kitchen and the service of our Lord Jhesus and his disciples, saw her sister Mary seemingly idle. She took it heavily and complained to our Lord as if he had taken no reward for her labor. And she prayed him that he would bid her sister rise and help her: and then Mary was afraid lest she should be taken from that sweet rest and ghostly likeness that she was in. And she said nothing but hung her head. Abiding what our Lord would say. And then our Lord answering for her said to Martha that though she was busy and troubled about many things, nevertheless one thing was necessary. And that was the best part that Mary had chosen, which should never be taken from her. And then Mary was greatly comforted and sat more securely in her purpose. And Martha without envy served her willingly and paid her homage. processe of the gospell forsayd and tolde soo shortly touched after the letter. we maye note & vnderstonde many fa\u00a6yr thynges ghostly to our edifycaco\u0304n / And fyrste the grete go\u00a6odnes of our lord Jhu\u0304 in his homely comynge to that poore house of the two systers martha & mary takynge ofte tymes wyth good wyll and likynge suche symple refecco\u0304n & bodyly fode as they had / For as it semyth well by yt sayenge of mar\u2223tha that her syster lete her serue alone. there was not multytu\u00a6de of seruau\u0304tes. and soo foloweth that there was not grete a\u2223raye in dyuers messes or many delycate metes & drynkes. and yet came oure lorde ofter more customably to that place than he dyde to ony other to take his bodily fode. and that specially as I trowe for ye grete loue & affecco\u0304n y\u2022 he had to mary after her co\u0304uersyon as he knewe well y\u2022 she loued hym seueraynly\neuer after as it is sayd before / And so it semyth that our lor\u00a6de Jhu\u0304s woll loue specyally. and ofte visyte by grace & dwelle ghostly wyth yt soule. that by true repentance and penance forsake her sins: and perseveringly keeps her in the love of him, Lord. How glad and joyful were those two sisters named, said of the coming at that time of this blessed guest, Jesus, to her spouse, and primarily Mary. For, as it seems after the process of the Gospel, this was the first time it came to that house. And soon after the conversion of Mary named, and all the more joyful to her, For then she had that she sovereignly loved and solely desired. And therefore her sister, not knowing how it stood with her within herself, saw her manners changed. She was wont to be occupied in bodily ministries with her before: and now taking no reward therefor, but sitting and tending only to the sweet contemplation of Jesus as it is said before. She marveled greatly at this, and therefore commended herself to our Lord, as it is said, not reproving her sister according to the common condition of women. In token and example of him who is occupied virtuously in active works. Life should not reprove him who is in rest from contemplative life, though it may seem to him that he is idle. The two sisters Martha and Mary, as holy men and doctors write, distinguish two types of Christian lives: active and contemplative. Many treatises have been written about these two lives by various doctors, and the aforementioned Bonaventure discusses this extensively in his book on the life of Christ. Although this process is good and fruitful for many spiritual lives, it seems too demanding for many common people and simple souls. Therefore, we will pass over it, taking only what seems profitable and edifying for our purpose at this time.\n\nFirst, it is necessary to understand that Bonaventure's process regarding these two types of lives, active and contemplative, primarily concerns spiritual persons. The prelates: preachers and religious persons. He begins by stating that active life has two parts. The first part of active life is that manner of living by which a man's concerns primarily concern his own spiritual profit. That is to say, in amending himself. First, for his own profit, and afterward for his neighbor through works of righteousness, pity, and deeds of charity. This will be explained more clearly later. The second part of active life is what occupation and concerns primarily concern the profit of others. Though it also benefits him more thereby. As in governing others, teaching, and helping to heal souls. As done by prelates, preachers, and others who have care of souls. Between these two parts of active life comes contemplative life. So, a man first travels this path. You should engage in good exercise, such as prayer and study of holy scriptures, and other good works in common conversation. Amend your life by withdrawing from vices and profiting in gaining virtues. Secondly, resting in contemplation: that is, in solitude, leaving all worldly thoughts behind with all your might, continually focusing on God and heavenly things, pleasing Him. Once you have mastered these two exercises and are stable in true wisdom and virtues, you may take on the care and governance of others. After the aforementioned process, first, in the initial part of active life, the human soul should be purged of vices, strengthened, and comforted in virtues. After that, it should be informed, taught, and enlightened in contemplative life. And then, in the third degree, you may safely go out and profit from others, as it is said concerning this aforementioned process. The process of beholdenness is briefly touched upon. He alleges, after many authorities of St. Bernard, to prove each part of it. The first is the active: the second is contemplation, and the third is the second stage of active life, which we pass over with great procession and many authorities of St. Bernard. Few are harmed either in the state of contemplative life, touching the second point before said, or in the state of perfect active life, concerning the third point, which comes to their state by the true way that is declared before. And this is the reason that in this time many there have been: both men and women in the state of contemplative life. Specifically, anchoresses and recluses or hermits, who know little in effect what contemplation is due to the lack of exercise in active life as it was before said. Therefore, it is perilous and full of dread to be in a state of perfection and have a name of holiness. Specifically, these recluses. But the living and the ghostly exercises of them. According to St. Gregory, there are many who leave worldly occupation and take rest, but with this, they are not occupied with virtues. And often times it happens that the more securely they withdraw from worldly occupation, the more they gather to themselves through idleness and the noise of impure thoughts. And so of every such one who spends their time in idleness and sloth, the prophet Jeremiah speaks in this manner: \"Behold, an evil thing has come out of the north, a destructive thing out of the north, shaking the earth and making it desolate.\" St. Gregory, in the same book after the speaking of these two active and contemplative lives, says that the human soul should first be cleansed and made clean of the desire for temporal joy and vain glory, and of all delight or liking of the flesh: carnal lust and desire. And then may he be lifted up to the sight and degree of contemplation. In figure and token of this, when God gave Moses the law, the common people were forbidden to come near the hill: as a sign that those who have weak wills and desire earthly things. Things. Should not presume to climb up to high things of contemplation. Furthermore, declaring how they shall prove themselves able who wish to contend: Plato says, that first it is necessary that they prove themselves by the exercise of virtues in the field of working: that is to say, that they know themselves: if they do no harm to their neighbor, and bear patiently harms and wrongs done to themselves by others, and have no gladness in their heart or liking when temporal goods fall to them, and again, if they are not heavy or sad when they are withdrawn, also if they feel in their mind the love of spiritual things so mightily that it overcomes and puts out of their heart the affections and imaginations of all earthly things, and some that they covet to come to that thing which is above their kind. They overcome that which they are by nature. All this says Saint Gregory. Accordingly, Saint Bernard and all other doctors generally say. Whoever wishes to contemplate life must first be proven in the exercise of active life. In figure, this is commonly referred to as the story of the two daughters of Laban. Jacob took them as his wives, the elder being Leah, who was sore-eyed but fruitful in bearing children. By her is signified active life. The younger was Rachel, fair and barren; by her is signified contemplative life. Jacob loved Rachel better than Leah and sought first to have her as his wife for seven years of service.\n\nBut speaking of the manner of living in these two lives, active and contemplative, in particular, and especially active, which stands in so many degrees among seculars and religious, learned and unlearned, it would be difficult and would require a long process. And it seems unnecessary, for the general exercise of active life requires a man, first and foremost, to struggle against vices and to be diligent in acquiring virtues. After fulfilling the requirements of an individual's Christian life, which includes performing acts of mercy and almsgiving, and having a habit of temperate goods, is written in sufficient detail, as I hope. I have left more discussion of this matter for another time, except to make an end, according to the beginning of the matter previously mentioned in the Gospel of the two sisters, Mary and Martha. By these two lives, active and contemplative, are understood this duality.\n\nFirst, those in active life have an example in Martha of the virtue that is supremely necessary for them in all their deeds. This virtue is charity. And first, they should be without deadly sin in themselves, for Christ will not dwell in their house if they do not possess it and are mindful of it as an active life requires. But contemplative life is better and more to be desired.\n\nIt is also worth noting that, despite the great commendation of our Lord for Mary and the preference He showed her, active life is not to be despised. Martha did not object from her part, but continued to live servingly towards Jesus and his disciples, as John testifies in his gospel. One who is called to God and remains in the state of active life should not grumble. Though contemplative life is commended before the active state, it is only God who knows which person will be before the other in the blessings of heaven of those in these states. Much is said regarding Martha and the active life, signified by her. Furthermore, concerning contemplative life: he who is in that state has an example in Mary of three things necessary to that state: meekness, patience, and silence. First, meekness is notably signified in Mary's lowly sitting at the feet of our Lord Jesus. And truly setting this ground in the heart of him who is in this degree of contemplation is to say, he should not presume from himself. The first virtue is humility, but he must truly discard himself in his own sight: as it is recounted and told before in various places, a true monk's building of contemplation will not stand steadfastly, but will soon collapse at a little wind of adversity. The second virtue in this regard is patience in suffering false accusations, scornings, and reproaches of the world. Notably, he shall endure one who fully forsakes and despises the world as it requires for true contemplation, committing himself always by patience in heart to his advocate, Jesus, without answer or retaliation. As Mary did: when the Pharisees deemed and reproved her, and her sister scolded her, and the disciples were indignant and grumbled against her, but in all this she kept silence. This is the third virtue necessary for contemplation: and so forth she gave an example. Notably of silence, we find no speaking from her in all the Gospel before the Resurrection of our Lord. lorde Jhu\u0304: sauf ones by a shorte worde at reysyng of her brod{er} lazar. notwythstondyng the gre\u00a6te loue of our lorde Jhu\u0304 shewed to him and to the grete likin\u00a6ge that she had in the wordes & the holy doctryne of hym. that sholde styre her by reason the more boldly to speke / And who soo coueyteth to knowe the fruyt of vertuous scylence. yf he haue affecco\u0304n and wyll to trow contemplatyf lyuynge with out doubte he shal be better taught by experyence than by wry\u00a6tynge and techynge of man / And neuertheles saynt bernarde and many other holy faders and doctours commenden highly vertuous scylence as it is worthy / wherof and other vertuo\u2223us exercyse that longen to contemplatyf lyuing And specyal\u00a6ly to a recluse / And also of medled life\u25aa That is to saye some tyme actyf. and some tyme contemplatyf as it longyth to dy\u00a6uerse persones that in worldly astate haue grace of ghostly lo\u00a6ue / who soo woll more playnly be enfourmed and taughte in englysshe tonge: Lete hym loke the tretees that the worthy clerke and holy Among all the miracles that our Lord Jesus Christ worked on earth, the raising of Lazarus is primarily coming forth and should be particularly considered. Not only for the sovereign miracle itself, but also for many notable things that happened in that miracle and various mysteries. The saint, Augustine, clerically treats this in great length based on the same gospel, of which I will touch upon some and more, as the grace of our Lord Jesus Christ wills for the purpose. Since the gospel mentions both the undecayed dead bodies raised by our Lord Jesus from death to life, of which the first is not spoken of specifically in this treatise, it seems fitting to discuss them in this place, as the aforementioned Saint Augustine does. First, we shall understand and keep in mind that, as the deeds of our Lord Jesus after His:\n\n(Note: The text appears to be written in Old English or a similar historical dialect. It may require translation into modern English for better understanding.)\n\nAmong all the miracles that our Lord Jesus Christ performed on earth, the raising of Lazarus is the most significant and worthy of consideration. Not only because of the miraculous event itself, but also due to the many noteworthy occurrences and hidden mysteries that took place during this miracle. Saint Augustine, in his extensive treatise on the same gospel, discusses these aspects in great detail. I will touch upon some of these points and expand upon them as the grace of our Lord Jesus Christ permits for the purpose. Since the gospel mentions both the undecayed bodies raised by our Lord Jesus from death to life, of which the first is not mentioned specifically in this treatise, it is appropriate to discuss them in this context, as Saint Augustine does. First, we must comprehend and bear in mind that, as the deeds of our Lord Jesus after His:\n\n(Translation of the Old English text into modern English)\n\nAmong all the miracles that our Lord Jesus Christ performed on earth, the raising of Lazarus is the most significant and worthy of consideration. Not only because of the miraculous event itself, but also due to the many noteworthy occurrences and hidden mysteries that took place during this miracle. Saint Augustine, in his extensive treatise on the same gospel, discusses these aspects in great detail. I will touch upon some of these points and expand upon them as the grace of our Lord Jesus Christ permits for the purpose. Since the gospel mentions both the undecayed bodies raised by our Lord Jesus from death to life, of which the first is not mentioned specifically in this treatise, it is appropriate to discuss them in this context, as Saint Augustine does. First, we must comprehend and bear in mind that, as the deeds of our Lord Jesus after His resurrection:\n\n(Removed unnecessary line breaks and formatting) Manhed serves as an example for us to follow in meekness: poverty, patience, and other virtues. In his miracles done by the power of God, we shall not desire to follow him in action. But we shall worship him as almighty God. And in that part, we moreover covet to understand the ghostly meaning of them. How the miracles done then in bodily form are now done in spiritual souls. And so, as St. Augustine says, through the three bodies which our Lord Jesus raised from death to life bodily, are understood three kinds of dead souls. Which through his special grace he raises every day to everlasting life spiritually. For, as the Gospel makes clear, he raised the daughter of the master of the temple who lay dead in the house. By this is understood dead sin only in assent without the fulfilling of it in deed. Also, he raised the widow's son born dead on the bier without the gates of the city. By this is understood dead sin without the act. Performed in deed, and the third dead body he raised, that was Lazarus buried and four days dead: by whom is signified deadly sin in custom. For if we take good heed and understand that sin is death of the soul, we may find that the soul is dead ghostly and slain through sin in these three manners. First, by full assent of will to do that which is forbidden of God within, without the deed thereof without. As by the example of lechery, that is forbidden, what time as our Lord says in the Gospel, \"when a man sees a woman lustfully to the end for to have to do with her fleshly, and fully assents thereto in his will.\" though the deed follows not after, he is accused as a lecher in his heart. And so is his soul slain ghostly through the assent and sin in God's sight. And this manner of ghostly death is understood by that first dead body that our Lord Jesus raised in the house that was the daughter of the prince of the synagogue or the master of the temple, as it is said before. The gospel relates that a man came to Lord Jhu_, praying him to come to his house and heal his sick daughter. Lord Jhu_, ever ready to help and heal those who asked him truly, was going towards the man's house. However, word reached the prince that his daughter was dead. Therefore, they begged him not to trouble the Master who is Lord Jhu_'s traveler in vain, as they believed he had the power to heal the sick but not raise the dead. Nevertheless, Lord Jhu_ did not let their misgivings deter him; instead, he urged the father not to fear but only to believe. When he arrived at the house and found the customary weeping and mournful minstrels, he said to the weeping woman, \"She is not dead; she is sleeping.\" They scorned him, not understanding what he meant, for though she was dead to them, Lord Jhu_ could revive her. Despite being of might, he was able to raise her and bring her back to life. She had only slept, and then he put out all those within the house, saving only the father, the mother, and the three apostles. Our Lord Jesus commanded the woman to rise, and she arose from the dead to live once more. After eating, she was made whole. This is the process of the gospel, as recorded in the letter. In this account, we can spiritually understand that, just as our Lord God raised the body of the daughter through prayer and the faith of the Father, He raises the dead soul now through sin to life through the preaching and prayer of holy men and the faith of the Church. Our Lord Jesus did not spare even the unbelieving and scornful in granting His grace. Therefore, I should not despair in seeking to benefit other souls. And especially, those in the Church, should not spare in preaching God's word when it is within their office to raise the dead souls to spiritual life. Though some men A man who is deeply penitent in his heart, moved by God's word, is drawn towards deadly sin. This is the first manner of deadly sin, the lightest to rise from through grace, symbolized by the first dead body raised from Jesus in the house, as it is said. However, this manner of deadly sin that exists only in assent is most perilous if it lingers, and especially if it is spiritual, such as pride or envy. Saint Gregory states that sometimes pride, born of deliberate thought in the heart, is more grievous in God's sight than the sin of lechery. Yet, one is constantly charged with the latter, but the former seldom. And so in the Gospel of Luke, it is written that when the Lord Jesus came to a city named Naim, He and His disciples, along with a large crowd, encountered a dead body being carried out at the city gate. The body was the only son of a widow, who was weeping with the crowd. Moved by her great sorrow and through His endless mercy, the Lord spoke to her, saying, \"Do not weep.\" He then approached and touched the bier, and the dead man rose from the dead and began to live again. He was handed back to his mother alive. This is the process described in the Gospel. O Lord Jesus, Your mercy is great towards sinful men: in Your compassion, You raised the dead body. Towards bringing the dead to eternal goodness and pity, so you raise all day the souls of those who have died, in body and soul, by great sins. You often grant your grace before they are prayed or sought by any desperate one: through which sinful men are stirred to repentance and forsaking of sin. And thus, by confession and penance doing according to the laws of the holy church, they are raised spiritually to life of grace that first were dead by sin performed in deed. And if this sin is openly known to the evil example of others and scandalous, then it is necessary for public penance as the holy church has ordained, following our Lord Jesus' example in the open raising of the aforementioned dead body that was openly born dead on that day before the people.\n\nBut now, as to our principal purpose to speak of the raising of the third dead body: that is to say, Lazarus for four days dead. For in this process there are many fair and great. In this chapter, we will focus specifically on certain events and imagine them as if they were happening in person, not just with our Lord Jesus and his disciples, but also with the blessed and devout Mary, Martha, and Lazar, as the Gospel testifies. First, let's understand and remember the events of the following chapter: Once, when our Lord Jesus was walking in the temple, that is, in the place called Solomon's Porch during the festival of the temple's dedication, the Jews gathered around him, acting like rowdy revelers or barking dogs with great anger, and said to him in these words, \"How long will you keep us in suspense and dwell in our hearts? Tell us plainly, if you are the Christ.\" They said this with false and malicious intent. Had he openly declared that he was the Christ, that is, the anointed king, they would have reacted differently. then they intended to take him and accuse him as a traitor to Caesar, the emperor of Rome. But our lord Jesus, knowing their false imaginations, wisely answered. And as an innocent lamb among so many traitors, he calmly and meekly replied to them again, \"I speak to you and do not leave me.\" But the work that I do in the name of my Father, they bear witness to what I am. And after a while, when he had said, \"I and my Father are alone,\" they took up stones to stone him as a blasphemer. Making himself God, and furthermore, when our lord had convinced them in that party by reason and authority of holy writ that they could not again say, and they, despite his reasonable and meek answer and his good words continuing and increasing in their malice, for as much as the time of his passion was not yet come. And to give an example of penance and to yield a quieting of the crowd: he withdrew him out of their hands. And went with his disciples beyond Jordan into a place: where John baptized first about 18 miles from Jerusalem. There he dwelt for a while with his disciples. And in that time, Lazarus, the brother of Martha and Mary, became seriously ill. The two sisters sent word to Jesus where he was, beyond the Jordan, saying to him, \"Lord, the one you love is sick.\" And they said no more. For Jesus thought it sufficient that the one who loved and knew what they meant, and perhaps also because they knew the Jews' hostility towards him leading up to his death, they dared not call him to them. Instead, Jesus said to them, \"This illness is not unto death. But for the glory of God, the Son of God may be glorified by it.\" The gospel tells us that he said these words to them. However, it does not specify to whom the sisters were. But a great way from him, as it is said. Nevertheless, we may understand, as by the process he answered them in these words: either to his disciples or to Boethus, as it is most likely. Or, Lord, what comfort was this to your sisters when they heard of the messenger these words that Jesus said. This infirmity is not unto death, understanding by him, your brother should not die bodily by the infirmity. But what discomfort was it to them afterwards when he was dead and buried, not understanding that our Lord meant of that glorious resurrection that followed, nor believing then that it should have happened. Nevertheless, that discomfort for the time was turned into more comfort than they desired at first, by their desire to have him preserved from death and held from his infirmity by our Lord Jhu. Thus it often happens with them that God loves and is in tribulation or disease. Our Lord God grants them not that comfort which they ask and desire but. \"suffers her to be in despair of her desire for a time, and afterward fulfills her desire better than they would have first. Tears her disappointment into more comfort than they would have imagined or thought. Furthermore, concerning the process of the gospel after our Lord was certified of the sick Lazarus and had answered as it is said: he stayed still in the aforementioned place two days. And on the third day, reproved her unbelief and her unreasonable fear of his death that was in his will, urging them as disciples to give counsel to him, the servants to her Lord, and the weak and sick to him who was the sovereign healer. Therefore, in a manner of rebuke, our Lord said to them in this manner: Are there not twelve hours of the day, he who walks in the day does not offend or err? Follow me. If you will not err and will not give counsel to me, then it is necessary for you to take counsel of me. And therefore, since I am the day.\" And the hours: and by kind reason the hours follow the day, not the day the hours. Follow me: and that, if you will not offend or err, and after this our Lord Jesus knowing in spirit that Lazarus was dead, said to them, \"Lazarus our friend sleeps.\" But I will go to wake him and raise him from sleep. Then the disciples, understanding physically those words of kindly sleep, said, \"Sir, if he sleeps, it is a token that he shall be whole and safe from his sickness. For commonly by way of nature, the sleep of sick men is a token of illness following. But Jesus meant this in another way.\" And so we may see the great homeliness of our Lord with his disciples, who spoke in a familiar manner with him here. But after declaring to them openly that he spoke first mysteriously, said Jesus, \"Lazarus is dead. And I am glad for you: that your belief may be increased and strengthened, knowing that I was not telling you a mere figure of speech, but that these two sisters, Martha and Mary, had him with them anointing him before I came.\" John the Evangelist meant this. Mary loved Jesus as much as her sister Martha or more, and was just as glad of his coming, and just as sorrowful for her brother's death. Why then did she not go with her sister to follow Him? In figurative terms, those in the contemplative life should not take upon themselves bodily exercises of mercy, such as visiting the sick or those in prison, or feeding the hungry or clothing the naked, and so forth. Or preaching or teaching. Or ministering sacraments in the church. But if they are called out to do so by the bidding and authority of the holy church in Jesus' name, Mary was sitting at home as it is said, while Martha went out and fell down at His feet. If thou hadst been here, my brother would not have died. Now I know that whatever you ask of God, He will give you. She dared not say openly that she desired, inwardly saying as follows: Raise my brother to life. For she knew not whether it was expedient that her brother should be raised: or whether it was Jesus' will. And therefore she spoke her words discretely in this manner: Lord, I know Thou canst raise him. And therefore, if Thou wilt, it shall be done. But whether Thou wilt or not, I commit it to Thy judgment and not to my presumption. Then He said to her that her brother should rise from death in general terms, so that it could be taken in two ways to prove her belief in the final resurrection without specifying whether He would raise him at that time or not. And therefore Martha, taking the part she was certain of after the belief, said that he would rise in the general resurrection at the last day. And she asked our Lord if he believed that he was the resurrection and eternal life of all who believed in him sincerely. She answered finally, \"I believe that you are the Christ, God's Son. You have come into this world for mankind's salvation. Then, at the bidding of Jesus, she went home and called Mary, her sister. She said softly, \"Our master has come. He calls you.\" And he loved her and her sister Mary, and the Jews were weeping there at that time to console Mary. He wept also. For three reasons: first, for his love for Mary and her sister, and for Lazarus; second, to show the sorrow of sin in custom; and third, for the unbelief of those who were there. They believed he could have kept himself from death, but not that he could then raise the dead. Whoever wishes to take heed and observe within: how our Lord Jesus wept. The sisters wept. The Jews wept. Tell your disciples to weep, and you shall be moved to compassion and weeping inwardly, at least, for the sin that is so hard to overcome. And our Lord Jesus showed this in a ghostly understanding. By the great difficulty He made, as in weeping and in a manner of trembling, He Himself. And twice angry and grumbling in spirit before He raised Lazarus. By whom is understood the sin that is in custom, as it is often said: \"You who are overwhelmed with the heavy stone of deadly sin: be angry and grumble in spirit. And trouble yourself in this manner, considering yourself guilty. And think how often you have sinned, deserving everlasting death. And God, in His endless mercy, has spared you and suffered you.\" How often have you heard the Gospel forbidding sin, and you have taken no heed: but are\n\n(Note: The text appears to be in Middle English. No significant OCR errors were detected, so no corrections were made.) continuously contrary and false to your first baptism, and then thinking with compunction according to the gospel, I tell you. Our Lord Jesus asked where they had put Lazarus: not out of ignorance, but speaking in a human manner, and in a ghostly manner as a sign of his compassion for those overwhelmed by deadly sin for the time being. Nevertheless, he has always had compassion for the sinful, and his mercy is ready for all who truly ask for it. After he had asked where they had put him, and they said again, \"Lord, come and see,\" then he wept. And the Jews who were there said, \"See how he loved him.\" And so he showed the affection he has for the sinful, as he says in the gospel, \"I did not come to call the righteous, but sinners to repentance.\" But now let us go to Lazarus' grave, following our Lord Jesus with all those who were there at that time to comfort the sisters. That is, Martha, Mary, the apostles, and many Jews. And as our Lord would see and bear witness to that solemn and worthy event. myracle. And so we may see by deep imagination how our Lord Jesus goes between the two sisters, talking homely with them. And they with him show to him the great distress and sorrow that they had of their brother's death. Especially because they dared not bid him come to help them, fearing the malice of the Jews who they knew had conspired in his death. And yet they were highly comforted by his presence. But nevertheless, they had great fear of him. And then he comforted them again, and bade them not to fear him for all should be for the best and at the father's will. And so talking together they came to the grave that was covered with a great stone above. Then he bid our Lord Jesus that they should take away the stone. And they were abashed for the great tenderness they had for him, dreading the horribleness and the stench of corruption that it ought to have caused him. Lord, now he stinks. for he is four days dead. Shewing thereby that they had no hope of his living again. But our Lord comforted her, believing. And making the stone be taken away, he lifted up his eyes to heaven and said, \"Father, I thank thee. For thou hast heard me. And truly I well know that thou hearest me ever. But I say this for the people that stand here. They believe that thou hast sent me. And when he had said this, he cried with a great voice: Lazarus come out of thy grave. O Lord Ihu, what need was there for thee to cry? Truly, as St. Augustine says, to show in ghostly understanding how hard it is for you, Augustine, to raise to life a soul: that is overwhelmed with the stone of mortal sin in custom. How many are there, says St. Augustine, in this people who are overwhelmed by lechery or gluttony, that the apostle forbids, where he says, \"Will you not be drunk with wine in which is lechery and?\" They say again, \"Nolite bruarii vos non: we may not.\" And so forth of other great misdeeds & wickednesses that God forbids & the holy church when it is said to them, do none of these. Lest ye perish. They answering and saying, \"We may not leave our custom,\" Lord Jesus raise these people as thou didst raise Lazarus; for thou art truly the resurrection or uprising and life. How heavily this stone of wicked custom overlaid men in all degrees; not only the learned and lewd seculars, but also religious nearby in all states. Whoever will speak against her wicked customs, he shall truly know by experience, and that there is no remedy but only Jesus. O Lord Jesus, cry to all these men with a high voice: it is to say, show thy might and tempt them to life of grace: putting away that heavy stone of wicked custom as thou didst raise Lazarus. For after thy cry and at thy bidding he rose up and went out of his grave; but yet they held him back and feet until he was lost and unbound by thy disciples at thy bidding. Saint Augustine speaks of a great wonder to many, how he could leave the grave with his feet bound. But it is more wondrous how he rose from death to life. He had been dead and buried for four days, and with that stinking corpse. Yet, Saint Augustine explains, this signifies that when you commit a great sin and despise it, you are spiritually dead and buried. When you think within yourself, confess, and know your sin without delay, then you rise and go out of your grave. It is not only to say \"go forth,\" but to show and make known outwardly what is hidden within. This acknowledgment and confession of sin makes God cry out with a great voice, that is, with His great grace calling. However, even though the dead man is raised and goes out of his grave, he does not leave sinful habits until the time he is lost. vnoboden by God's ministrations: to whom only he gave that power. saying thus to them, \"All that you unbind on earth shall be unbound in heaven.\" This is said by St. Augustine in sentence. In which we may see openly a sufficient authority against those who reprove the confession ordained by the holy church. And also the assertions of curates saying falsely that it is sufficient generally for every man to shrive himself only in his heart to God. And that priests and curates of the holy church have no more power to absolve sins than another man. But that God alone absolves. & none other in his name.\n\nBut leaving aside these false opinions. And going back to the end of our aforementioned process. What time that Lazarus was raised to life by our Lord Jihu's, as it is said. And after being unbound by his disciples. He and his sisters with great joy thanked Jihu of that sovereign benefit. And led him home with them to their house. Making much mirth. And then the Jews, who were wondering highly of that great miracle, some. \"Torn in by the Jews to Judea, and some of the Pharisees told the Jews that Jesus had raised him. And so it was published and openly known. A great multitude of the Jews and those around came to see Lazarus, raised from the dead. Then the princes of the Jews and the Pharisees were all confounded, and they plotted to kill Lazarus because through him many were converted to Jesus. Now, to make a conclusion of all the aforementioned things concerning the three raised bodies by our Lord Jesus, St. Augustine says in this sentence: 'All the aforementioned things we have heard lead to this end: those who live spiritually keep them in the life of grace, and those who are dead: rise up in this manner. First, he who has committed a deadly sin in heart and has not gone out of it, amend him by repentance, and so the one who was dead rises up within the house of his conscience. Also, he who has performed in deed what he conceived in deadliness.'\" though he not be in despair,\nBut though he does not rise within, yet he rises without,\nSo he is not buried and overlaid with the heavy stone of wicked custom,\nBut perhaps I speak to him. The one who is overlaid with the hard stone of his wicked manners and bound with the heaviness of custom,\nAnd so is as good as four days dead and stinks.\nyet do not despair,\nFor though he be deeply dead and buried: Christ Jesus is high in might and can break all earthly bonds. Crying through his great grace and making him live first within himself,\nAnd after taking him to his disciples for to unbind him,\nAnd so fully restores him to ghostly life that there is left no stain of sin in his soul,\nas great as Lazarus was raised bodily.\nThat he grants to all them that have need, Jesus Christ.\n\nAMEN\n\nHere follow two chapters of Bonaventure\n\nAfter Lazarus' resurrection, as it was said before: when the time drew near,\nOur Lord Jesus disposed to work our salvation. The devil, through the shedding of his precious blood, armed his knights and ministers and incited them against our Lord Jhu, finally leading him to his death. But for sovereignly, the rising of Lazarus kindled envy in their hearts more and more. So that they could no longer endure this without execution against him. Therefore, the princes and Pharisees convened a council against him. In this council, Caiaphas, bishop of that year, prophesied truly that Jhu should die to save mankind. And so we have here an open example of how wicked men and reproved by God have sometimes been given the gift of prophecy. And so, by common consent, those false princes and Pharisees in that council utterly planned to kill the Innocent Lamb Jhu. And to this end, they urged all the people to believe and trust him. And then the Romans, setting their law aside, should come and destroy both their temple and the Holy One. the people: O fools and folly counsel: have you not written that there is no wisdom nor counsel against God? And therefore it shall fall in a contrary manner to your wicked intent as it is now performed in deed. For there, as you slew Jehovah, the Romans should have destroyed your place. And your people, after, were destroyed in return. That for your slewings of Jehovah, your place and people were destroyed by tithe and vengeance. In the same manner, it falls in the times of worldly wisdom, that is contrary to the wisdom of God. For often times our Lord God tears apart the best that the world deems as worst. And specifically there, envy is grounded in that intent of worldly wisdom, as it is shown openly by a notable example in Joseph. Whom his brethren, out of envy of worldly wisdom, sold into Egypt. As to his undoing. For they would not worship him according to his brotherly status. But after it turned into a contrary effect by God's grace. For that showing of him was the occasion and cause of his exaltation. Our lord Jesus, whose everlasting wisdom of the Father in heaven knows no hiding: knowing the malicious conspiracies of the Jews against him, before his time had fully come, he endured death in a place called Ephraim, where he dwelt with his disciples for a short while - seven nights, according to some clerics. He raised Lazarus on the Friday before the Passion Sunday, as the procession declares, and the Saturday night seven nights later he came to Bethany.\n\nOur lord Jesus, not only by word but also by example, is our sovereign teacher and master of all virtues. He displayed prudence as well. in the process, he used the virtue of prudence to flee from his enemies. And by doing so, he showed that we also should wisely withdraw from the malicious persistence of those who pursue us. That is, the place and the time demand it. He used the virtue of ghostly strength against his enemies at the appropriate time, when he would offer himself to passion and strongly and mightily endure the malice of his pursuers to the uttermost. It was the hard death. He also used temperance another time when he fled, avoiding worldly worship. When the people wanted to make him their king, he again used right wisdom regarding being worshipped as a king. As follows: what time the people came against him with branches of trees and other great reverence done to him in the city of Jerusalem, and furthermore he used this right wisdom when he entered the temple. And sharply reproved the covetousness of the priests of the law and Pharisees. With a scourge, he drove out the buyers and sellers from God's temple. And so used the Lord of Virtues these four principal virtues: that is, prudence and temperance, strength and righteousness, for our doctrine and instruction. Therefore, as he shall not be supposed or deemed as variable or inconstitute, none other who use these said virtues after discretion, as diverse causes ask, but leaving this matter, our Lord Jesus, as it is said, came again to Bethany. That is, the Sabbath next before Palm Sunday. The which place is near Jerusalem, about two miles. There they made him a supper, his true beloved friends who were full glad of his coming. And that in the house of Simon the leper, who had that name for he was once before a leper. But not at that time: for he was healed by our Lord before. And there, at that supper were the homely guests with Jesus: that is, Lazarus, Martha, and Mary his sister / And as John notes specifically, Martha served and Lazarus sat at the table with others also with our Lord / But Mary, full of burning love for Jesus and taught by the Holy Ghost, took a precious ointment, and poured it on his head. And anointing his feet. Of the precious ointment, the sweet smell filled the whole house / Now let us pause here awhile: and take heed inwardly of the following notable points / And first, how our Lord Jesus specifically wanted this supper in the house of the aforementioned Simon the Pharisee. As it is said before: and in whose house that very Mary anointed him with precious ointment. And with inward sorrow and bitter tears of contrition, but now more perfectly with unspeakable joy and full sweet tears of devotion. And he knew her well before. And for one reason he chose that place at that time specifically for Mary's sake. As we may see. Reasonably, we can suppose that she particularly loved that place. In which she first found the great grace of forgiveness for her great sins, as it is said. And it was more becoming to her there to do that excellent deed of devotion. She showed her fervent love to Jesus. He also wanted that supper to be in Symonds house, knowing that his charity and true affection continued towards him and his disciples. Notwithstanding the friendly reproof before, because of Mary: and also for the more open witness of the true resurrection of Lazarus, who ate and drank as others did in that house of the Pharisees. Openly. And many Jews came at that time to see not only him, but also Lazarus, as John specifically tells us. And so we may see at that supper and in that house the four persons doing true service to our Lord Jesus in various ways. That is to say, the master of the house by charitable hospitality, Lazarus by open witness of his true God's love, Martha by busy ministry as long as it was in her power. And Mary, full of active life, and fervent love and devout worshipping as long as contemplating high life; but on the other side, we may see in contrasting manner other yielding occasions of offense to our Lord Jesus by envy, false covetousness, and wicked demurring as envious. Judas, who, to color his false covetousness, grumbled as of wasting so much money spending on that precious ointment, pretended specifically for the relief of poor men. He said it might have been sold for three hundred pence and given to them that needed. And others were moved by his words: but otherwise, and with good intent, for the poor men grumbled. And they were greatly stirred against Mary as for such a great loss of that precious ointment. But she keeping silence, our Lord answered for her, as he did twice before. Now reproving them and declaring that a good deed should ever be had in mind. As in anointing before of his body into the burial that follows after. O Lord Jesus, how sorrowful and discomforting was this. words that so openly declare thy death: to Mary specifically and to all other true friends that were there. But supernaturally to thy blessed mother. For as we may truly believe that word pierced her heart more sharply than any sword. And so then all the mirth of that feast was turned into sorrow. And especially because they knew that the Jews had utterly conspired in his death. But nevertheless that false traitor Judas continued in his envious indignation: and from this he took occasion to betray him and sell him. As he did on the Wednesday next after Good Friday. Here we may further note specifically to our purpose that those who were of Judas' party reproached almsdeeds, offerings, and other devotions of the people done to the holy church, holding all such gifts of devotion but folly. And saying that it were more necessary and better to be given to poor men. O Judas, thou that feigned with thy mouth the relieving of poor men there, as truly in the intent of thy heart. A heart that is rooted in envy against men of the church. It does not concern the poor, but rather your own false covetousness in excuse of your neighbor. You have no deacon, and you will not give of your own good. Experience openly teaches that commonly such Judas-like men are more covetous than others. Whoever deals with him in some manner or other, we read in the gospel of our Lord Jesus in various places, and especially hereafter against his passion, that he sharply reproved the scribes and Pharisees of his time, specifically about covetousness. But we do not find that he ever commanded the people to withdraw dimes or offerings or other deacon's gifts from them. Instead, he always commanded them to do their duty according to the law, and commended their free offerings in offerings as it is openly shown in the gospel of Mark and Luke. Who among us has seen how richly the woman put her eyes, or offerings, into the treasury. was called a treasure chest or a coffer having a hole above, in the manner of stocks now used in churches; this ark was called the substanceness of her livelihood. And then our Lord neither reproved one or the other, but rather sovereignly praised the poor widow for her great devotion. He said that her little gift in God's sight passed all the great gifts of the rich. Here we can see if we pay attention to all the circumstances that this process and sentence of our Lord Jesus and his followers have been sufficiently reproved and confounded in their false openness and doctrine before said against the holy church. But now, leaving this process torn aside, let us imagine how our Lord Jesus, after the aforementioned supper in the house of Simon, went with Lazarus and his sisters to her house. This was his common lodging. And for a few days following, he ate there and slept near them with his disciples; and his blessed mother with her sisters: for they were present. but specifically worshipped her sovereignly, as she was worthy. Maudelyn would never depart from her. Among those his true friends, our lord said that they should not be ashamed or disturbed by this uncouth deed to come. He told them that he would go openly into Jerusalem on the morrow, and then they were all sovereignly afraid. And they prayed him heartily and his mother especially: that he would not put himself utterly in the hands of his enemies; and indeed furthermore in the death that was conspired without fail against him by the Jews. But our lord God comforting them again, bade them fear nothing; and said, \"It is the Father's will that I take this journey; and He shall keep us and so order for us at this time. You shall see me among all my enemies in the greatest worship that ever you saw me; and they shall have no power against me anymore. But after I have done all that I will, tomorrow at even we shall come here again safe and sound.\" And through these words they were comforted. They were all comforted, but nevertheless always driving,\nThe Sunday after early, on the morrow our Lord Jesus disposed Himself as He had said to go to Jerusalem in a new manner and an unusual way, unlike anything He had done before,\nBut to fulfill the prophecy of Zechariah the prophet, as pertained to that purpose,\nAnd when He with that little blessed company came to a place in the middle of the way that was called Bethphage,\nHe sent two of His disciples into Jerusalem. And commanded them to bring to Him an ass and its colt that were in Jerusalem.\nOh Lord, what a sight to see, the king of kings and Lord of all the world riding in such array, namely, into that solemn city of Jerusalem,\nBut truly, this You did as all Your other deeds to our enlightenment and example,\nFor we may see and understand that in this manner of worldly worship,\nYou despise fully all the pomp of vain worldly worship, in place of golden reins and curious saddles and bridles. Simple clothes and them instead. And when the people heard of his coming, due to the great miracle that was published before the raising of Lazarus, they welcomed him again with joy and songs. And great joys were spread in his way, as they cast off their clothes and branches of trees. But with this joy, our Lord meant sorrow and weeping. For when he came near the city, he wept there, saying before its destruction that was to come after. And sorrowing for its ghostly blindness, for we shall understand that as holy write makes clear, our Lord wept notably three times: once in the first death of Lazarus, the wretchedness of mankind whereby he is necessitated to death for the first sin; another time he wept for the second ghostly blindness and uncounsel of men dwelling in that city of Jerusalem, who would not know the time of her gracious visitation; and therefore after was to come to that city her utter destruction; the third time he wept for the great transgressions and malice. And in the time of Christ's passion, while hanging on the cross, he saw that his passion was sufficient for the redemption of all men. Yet it did not take effect on all, for not even those with repudiated and hard hearts and obstinate ones who would not do penance were moved to amend their sins.\n\nThe apostle Paul speaks of these weeping times when he says that Jesus, with a great cry and weeping tears, was heard from the Father due to His reverence. And the holy writ speaks of these three weeping times. The fourth time, it was when He was a young child, and that weeping was to hide from the devils the mystery of His Incarnation.\n\nBehold now our Lord Jesus weeping: not feigningly but effectively and abundantly with a sorrowful heart, specifically for their damnation without end and the destruction of them and their city. And truly, His dear mother and all those with her wept as well. company seeing us weeping, so many could not contain themselves from weeping at that time, and we should not have seen the loss of souls. Thus our Lord Jesus, riding on an ass, and in place of princes, earls, and barons, his poor and simple disciples, along with his mother and other devout women, followed him: entered into that solemn city. And the people did him great worship, as it is said before. Of this coming, the whole city was greatly stirred. And he first went into the temple and cast out therefrom the merchants and sellers against God's laws, as it is said before in the thirty-second chapter. And there he stood openly in the temple preaching and answering the princes and Pharisees all that day until it drew toward evening. And so he and his disciples, standing all day fasting after the great worship before done, there was not one who would offer him a drink. Therefore, at evening, he went with his disciples to his humble lodging in Bethany, going so simply through the city. A little company came on the mournful row with great worship. And here may we consider it is little to charge and little force of the world's worship that is so soon done and so lightly passes away. But what joy think we that his mother and maiden aunts and other true friends had when they saw him so worshipped by the people. And notably at night when he came with his disciples safely and in prosperity to Bethany. Truly. He alone knows our Lord Jesus, who ever blessed be. Amen\n\nOur Lord Jesus, full of charity and willing to show both in word and deed his sovereign charity as well to his enemies as to his friends. And desiring that no man should be lost. But all safe, when it drew to the end of his mortal life here and of his passion time was near at hand, he traveled quickly in preaching and teaching openly to the people. And specifically in these three days. That is to say first on the Sunday. At it was now last treated. And after on the Monday seven. And the Tuesday. In the which days he came regularly into the temple: and there continued in preaching and teaching to the people. And disputing with the scribes and Pharisees, and answering to their discerning questions and many subtle temptings: and so he was occupied from the morning until the evening, when he went with his disciples to his rest at his home in Bethany with Lazarus and his sisters, as it is said before. But since it would be a long process to treat in particular of all those matters that were between our Lord Jesus and the Jews at that time, and letting go of the purposes that we are now in concerning the Passion, therefore passing over all the parables and examples by which our Lord reproved the Jews and other processes of that time in speech: we may in general consider and note that on one side the princes and the Pharisees saw the favor of the people to Jesus, and therefore earnestly and fully cast themselves to take him in word. against her law or else against the tribute paid to the emperor of Rome, by which they could accuse him as worthy of death. But our Lord, to whom all the subtlety of human hearts is open, knowing the cunning and malice of them, answered wisely to all her questions. And so cleverly did he hide his words that they were sufficiently answered. Yet they could not have her intent in any part. But at last they were so confounded that they dared not ask him any more questions. And then, after our Lord Jesus sharply reprimanded the hypocrisy, the covetousness, and other wicked conditions of them: and specifically of the scribes and Pharisees, he said to them in these words: \"Woe to you scribes and Pharisees, who love worldly worship in many ways. And so forth of other vices.\" Nevertheless, he also told the people that they should keep and fulfill all her teachings. But they should not follow her works and evil living. At last, he denounced the unkindness of the Jews against God. In general, by the name of the city of Jerusalem, as he was often accustomed to gather them together like a hen gathers her chicks towards her nest. And they would not. Therefore, telling them before their destruction following temporal and eternal times, he left them and withdrew himself from the temple. And with his disciples and other Jews who lived near him, he went up to the Mount of Olives, where he taught them more in detail how they should dispose themselves and prepare for her last end. And finally, he told them of the day of judgment. In which good men would have everlasting life: and wicked men on the left side everlasting sorrow and endless death. Thus, our Lord Jesus made an end of this open preaching to the Jews on the third day, towards evening. And afterwards, in private, he said to his disciples, \"Take note. After these two days, the Passover shall be made, and the son of man shall be betrayed to be crucified.\" A sorrowful word this was to all. His true disciples: but the false traitor Judas was delighted by this, and, thinking at once by Instygacon of Satan that had entered his heart, how he might fulfill his false covetous desire through this opportunity, he did not sleep that night. But on the morning, it was the Wednesday when the princes of priests, with the elders and scribes, were convened in Caiaphas' house: the bishop took counsel: how they might by cunning take Jesus and kill him. But not on the feast day: for fear of the people. Judas, seeing and knowing this counsel, went to them and offered to lead him to them at their will: so they agreed and made him a promise and gave him thirty pieces of silver. Of which every penny was worth ten common pennies, as our great penny is worth four common pennies now. And so falsehood, covetousness, malice, and treachery were agreed upon in the death of the Innocent. And then the false traitor had his covetous desire for the price of that. This is a description of the events leading up to and including Judas' betrayal of Jesus on Wednesdays, which was a day of penance and abstinence according to the Jewish customs. The text states that Judas sought an opportunity to betray Jesus without the presence of the people. The day following this betrayal was reasonably ordered for penance and abstinence in the week after Friday. The text then goes on to describe Judas' actions, but it does not explicitly state what Jesus and his blessed company did that day. It is reasonable to believe that Jesus was mostly occupied with prayer for the redemption of mankind rather than appearing openly to the Jews that day. Disciples in prayer for her enemies: and those who pursue them, with knowing and seeing in spirit the malice of Indas the traitor and the Jews in that day, utterly cast against him and into his death. And so skillfully may men suppose that in that prayer to the Father specifically he said the psalm Deus laudem, which David said in prophecy of him and of Judas and his other enemies long time before. But then most properly it was said of him, not desiring by the words of it vengeance of his enemies as it seems after the sense of the letter. but conforming his will rightly to the Father's: and prophesying the righteous punishment and vengeance. deserving of them that so maliciously conspired against him / And after obstinately continued in their sin / And for as much as that was the last day that he thought to dwell in that manner of bodily conversation with that good and beloved disciple Lazarus and his sisters, he occupied himself that day the more specifically with them in ghostly conversation. Comforted them with his edification and holy words, as he was wont to do, but now more sparingly, to strengthen and console them against the great sorrow that was to come afterwards due to his passion. And sovereignly, as we may believe, in homely companying with his blessed mother, to give her special comfort. And also with Magdalen specifically, who was ever thirsty to drink of his sweet ghostly words. Of which he gave us a taste and savour. Jesus Christ blessed be he, without end. Amen.\n\nWhen the time came: in which our Lord Jesus had disposed of his endless mercy, to suffer death for man and shed his precious blood for our redemption. It pleased him first to make a supper with his disciples. As a reminder of his great love for them and all mankind, and to fulfill the figure of the old law, and begin the truth of the new, and perform the mysteries of his precious passion. This supper was sovereignly worthy and wonderful & great. And wonderful things were there. We shall understand four specific things that occurred at this supper, as we take good heed in ward to them. And concerning the things our Lord Jesus did there, courteous lords will not allow us to depart from them hastily. Instead, He will feed us with His grace, as we trustfully hope, with N iiii. Meditan da [something] the comfort of this.\n\nFirstly, the bodily supper and its fulfillment of the law.\nSecondly, the washing of the disciples' feet by our Lord Jesus.\nThirdly, the ordinance and consecration of the precious sacrament of His blessed body.\nFourthly, the noble and fruitful sermon He made to His disciples.\n\nOf these four, we shall speak firstly about the bodily supper, as described in process and order. At this supper, Peter and John remained. Our Lord Jesus entered the city of Jerusalem, to a friend's residence in the area called Mount Sion. There was a large, elegant house there, suitable for hosting this supper. After our Lord Jesus and his disciples, except one, entered the city on a Thursday, approaching evening, I implore you to pay close attention to what follows, as these accounts are both fascinating and stirring. For in this narrative lies the greatest strength and spiritual fruit of all the meditations concerning the blessed life of our Lord Jesus. Primarily because of the passing signs and manifestations of his love. Therefore, we shall not abbreviate as we have in other places. Instead, we will expand the account.\n\nNow observe our Lord Jesus upon arriving at the aforementioned place: he stood in a certain spot. Speaking with his disciples in the house mentioned before, and while everything was being prepared for them, Saint John, who was most homely and familiar with the Lord, went to and fro to ensure that all necessary arrangements were made. He came to him and said, \"Sir, you may go to supper whenever you wish. All things are ready.\" Then, immediately, the Lord and the twelve apostles went up. But John remained beside him without departing. For there was none who was as truly and intimately drawn to him and followed him as he did. When he was taken, he followed him while others fled, and was present at his crucifixion and death. Afterward, he did not leave him until after all was done, and he was buried. At this supper, he sat next to him, though he was younger than the others, when the Lord Jesus and his twelve apostles came up to the table to eat. First, standing nearby. They deeply said grace and after he had blessed them, they sat down all around the table. But John next to Jesus, and that on the ground as the manner was of old men before. But here we shall understand that the board was square, as men suppose made of diverse boards joined together. And as men say who have seen it at Rome in the church of Latranensis. It contains in every part of the four square, the space of two arms length and somewhat more. So, that in every side of the square board, the disciples sat as men suppose. Though it was tightly packed, and our Lord Jesus in some angle. So, that they all might reach into the middle: and eat from one dish. And therefore they understood him not what time he said - \"He who is with me puts his hand into the dish; he shall betray me.\" Thus we may imagine and suppose of the manner- Angels: shall the board be upright? holding staves in their hands after the bid dining of Moses' law that our Lord came to fulfill. So, that Though they stood in that time: nevertheless, they sat also in other times, as the gospel tells in various places. And else, John could not have laid his head and rested on Jesus' breast. And when the Paschal lamb was brought to the board roasted according to the law, our Lord Agnus Dei, who was the true Lamb of God without blemish of sin, was in their midst, serving and ministering to them. And he took the Lamb in his blessed hands and cut it. He departed and gave it to the disciples, bidding them eat it gladly and comforting them with loving cheer. And though they ate as he commanded, nevertheless, they could not be comforted, for they always feared lest something should happen against their Lord in that hour. And so as they ate, he revealed to them the sorrowful deed more openly and said, \"I have desired to eat this Paschal Lamb with you before I suffer the death. For truly one of you shall betray me.\" This speech went to her. hearts are a sharp sword, therefore they shall betray the one whom our Lord Jesus loved specifically and singled out to him. And our Lord Jesus privately told him. He who was the traitor. John was greatly astonished and filled with deep sorrow to the heart. He would not tell Peter, but turned him to Jesus. And softly laid down his head upon his blessed breast. And as St. Augustine says, our Lord Jesus would not tell Peter who the traitor was, for if He had known, He would have torn him with His teeth. And as St. Augustine says, we have here doctrine and figure: he who is contemplative separates himself from worldly deeds. And also he seeks vengeance not without the offenses done to God, but is sorry within himself in his heart, and tears himself only to God through devout prayer. The more deeply he tears himself. drawing him to God, commits all things to his disposal and order. Though it be that he who is contemplative sometimes goes out by the zeal of God and profits of man's souls: as when he is called thereto. Also in that John would not tell Peter: that he bade him ask of the traitor, we may understand that the contemplative shall not reveal the secret of his lord. As it is written, de scofre frac of St. Francis that revealed precious revelations not without need: but when time made it necessary for the help of man's souls. Or when the stirring of God by revelation moved him to drink from that well of everlasting wisdom, the precious drink of his holy gospel. With which, after he comforted all holy church and gave it as a triacle against the venom of divers heretics. Behold further other disciples full sorry for the aforementioned word of the betrayal of our Lord Jesus: not eating bodily supper. And the eating of the Paschal lamb in fulfilling of the law. & ending of the figure that our Lord. Lord Jhus did it therefore, and, as clerks say, we find not that our Lord Jhus ate flesh in all his life. But only at this time, in washing the feet of that lady. More for mystery than for bodily food. Touching the second point: that is the washing of the disciples' feet: we shall understand that after the aforementioned process, our Lord Jhus rose up from the supper. And also his disciples were with him unaware of what he would do further. Or whether he would go. Then he went with them down into the nearer house under the aforementioned roof, as they say who have seen that place. And there he commanded all the disciples to sit down. And made water to be brought to him. And then he cast off his upper garments, which were perhaps cumbersome and hindering to him, and girded himself with a linen cloth. And put himself into the basin that was of stone, as men say. And bore it and set it before Peter's feet. And knelt down to wash them. But Peter was greatly abashed and astonished by that deed. \"First, he hesitated to serve his lord, finding it inconvenient for him. But after hearing his threat that otherwise he would have no part in his bliss, he changed his will and obediently submitted. If we truly give good intent to the deeds of our Lord Jesus, and all that follows in this time, we can be particularly moved to love and fear him. For what was it to see the king of blessings and high lord of majesty kneel down and bow to the feet of a poor fisherman, and so on, and wash their feet with his holy hands? And after tenderly drying them, he kissed them. Truly, he was the sovereign master of humility, teaching us a perfect lesson in this death. And yet more, in that same lowly service he rendered to his betrayer. His passing humility came suitably.\" That which is hardest: which does not melt or soften with the great heat of charity and profound meekness / And which fears not that Lord of majesty in that deed: but rather each to other. As he gave them an example, who was their Lord and Master / And they should not wash another's feet but also forgive transgressions done to another. And will and do good to another: as it is understandable by his words that follow after, when he said to them, \"If you know what I have done for you, you will be blessed if you fulfill them in deed.\" Here also after the first Mass, which was the Paschal Lamb \u2013 as it is said before \u2013 when they were being washed and made clean, he served them with the second Mass of his preciously body: that was the finest of all feasts, as men use in bodily feeding and festive sacrament of Jesus' precious body. Lift up your hearts sovereignly and ponder inwardly, wondering at the most worthy dignity and unfathomable charity. Through which he made himself known to us and left to us. To you it shall be shown as a sign for the redemption of sins, and after he gave him the power of consecration, he said: \"Do this as often as you take it in commemoration, and remember me. Take now, Christian man, but especially you, priest: devoutly, diligently, and truly consider how your Lord Jesus Christ first instituted this precious sacrament. And after that, with what devout wonder they saw him make this wonderful and excellent sacrament, and on the other side, take heed with what fear and reverence they took it from him. At this time, they left all their human reason and relied only on true belief in all that he said, and died in belief without any doubt that he was God and could not err. So you must do if you want to feel it, and have the virtue and the spiritual sweetness of this blessed sacrament. This is that sweet and precious [thing].\" memoryale that makes a man's soul worthy and pleasing to God, whether it is reverently received either through true and devout meditation on his passion or more specifically in sacramental partaking of it. Therefore, this excellent gift of love should kindle man's soul and enflame it entirely into the depths of it, our Lord Jesus Christ. For there is nothing that He might give and leave to us more precious, sweeter, or more profitable than Himself. For without any doubt, he who receives in the sacrament of the altar is He who is God's Son, Jesus, who took flesh and blood. And was born of the Virgin Mary. And suffered death on the cross for us. And rose the third day from death to life. And after stayed up in heaven and sits on the Father's right hand. And who shall come at the day of judgment: and in whose power is both life and death: who made both heaven and hell. And who alone can save us or damn us eternally. So he is both God and man contained in that little host that you see in the form of bread. And each day is offered up to the Father in heaven for our ghostly health and everlasting salvation. This is the true belief that the holy church has taught us about this blessed sacrament. But yet we should linger a little longer at this worthy Lord's table, Jesus: and take heed inwardly of our ghostly food and comfort more specifically of that precious and most blessed sacrament. And before we come to understand the first point, we shall ponder. The almighty God's son, the second person in the Trinity, willingly of his sovereign charity and endless goodness, made us partners of his divinity: he took our kind and became man to make men gods; and furthermore, that he took of our kind, which was flesh and blood, to remit your sins. And so that very body that they see with her. The bodily eyes before them were truly under the appearance of bread, and the selfsame blood that was in his body was there in the chalice in the form of wine. But the bread was not as it seemed: nor the wine as it seemed in its nature. There was only the likeness or form of bread and wine containing truly the flesh and blood as it is said. But what the mind or reason could comprehend at that time, truly none. And therefore the true apostles at that time left all bodily reason and mind, and rested only in true belief to their lords' word: as it is said before: save Judas, who was reproved for his falsehood and misbelief. And therefore he received the blessed sacrament of the altar, the body of our Lord, as a damning thing, and so did all those who are now of his party: the which falsely believe. And say that the holy sacrament of the altar is in its kind bread or wine as it was before the consecration: because it seems so to all the bodily senses. Feeling: as in sight and touch. The which is more reprehensible in that part than Judas. For they saw not Jesus' bodily presence there as he did; and therefore, it is lighter for them to believe; and more to their damnation if they do not believe as God himself and the holy church has taught, namely since the true teaching of this blessed sacrament has been held steadfastly for so many hundreds of years, and of so many faithful men: martyrs, confessors, and other true Christian men who in their last days stood without doubt in this faith and died in it. This is in a few words that the sacrament of the altar duly made by the power of Christ's words is truly the body of God in the form of bread and his very blood in the form of wine. And though the form of bread and wine seem to all the bodily senses of man as bread and wine in their kind as they were before, they are not so in substance; but only God's flesh and blood. Therefore, the accidents of bread and wine. and wine wonderfully and miraculously against human reason and the common order of nature are present in that holy sacrament with her kindly subject and very body of Christ, who suffered death on the cross, is there in that sacrament bodily under the form and likeness of bread and his very blood under the appearance of wine substantially and holy without any feigning or deceit. Not only in figure, as the false heretic says. These terms I touch upon here specifically because of the lewd Lollards, who falsely oppose the faith and moreover the faith of the holy church concerning this excellent sacrament, taught by holy doctors and worthy clerks, is confirmed by many means of miracles, as we read in many books. And here the Lollard laughs and scorns the holy church in allegiance of such miracles. He holds them but as mad tales and feigned illusions. And because he does not taste the sweetness of this precious sacrament nor feel its effects. Gracious working within himself: therefore he loves not that anyone else does, but in confession of all false Lollards, and in comfort of all true lovers and worshipers of this holy sacrament, and primarily to the loving and honoring of the high author and maker of our Lord Ihu, I shall share more over somewhat in particular that I truly know of the gracious working in sensible feeling of this blessed sacrament: which miraculously working and feeling above comes kindly of man and proves sovereignly the blessed body's presence of Ihu in that sacrament. There is one person I know living: and perhaps there are many that I do not, in the same degree or higher: this person, when our Lord Jesus vouchsafes to touch him with his grace in treating of that blessed sacrament with the inward sight of his soul and devout meditation of his precious passion, suddenly feels also shed into the same body a joy and likeness that passes without comparison, the highest likeness. That only creature may have or feel as by kind in this life through which Joy and liking. All the members of the body are inflamed with such delectable and joyful heat that he thinks sensibly of all the body as if melting for joy. Wax does the same before the hot fire. Therefore, the body cannot bear that excellent liking but should utterly fail. Near the gracious keeping and sustaining of the teacher, our Lord Jhu, above kind / O Lord Jhu, in what delightful paradise is he for the time that thus feels that blessed bodily presence in that precious sacrament? Through which he feels himself sensibly with inexpressible joy as if joined body to body. Sincerely I believe that there may be no man who can tell it or speak it. And I am sure that there may be no man who fully and sincerely knows it. But he who experiences it. For without doubt, this is specifically that hidden manna. That is to say, the angels' food that no man knows: but he who feels it. As St. John says. I have cleaned the text as follows: \"witness in his apocalypse / And he who feels it truthfully may say with David the prophet rejoicing body and soul, heart and flesh, in God alive. O Lord Jesus, how great is the multitude of your sweetness. Quam magna multitudin do dulce dinis that you have hidden from them who in true love feared you. I have understood of the gracious, wonderful and miraculous working of our Lord Jhu. Showing sensibly his blessed, delightful bodily presence in the most excellent sacrament of the water in a manner as the said person who felt it might tell it in part. And as I could write it shortly and imperfectly, the miraculous working, to my understanding, surpasses many great miracles that we read were shown in this holy sacrament. Inasmuch as the feeling of this body: passes uncertainly the wisdom of sight; and has less of strange delights and more of the self-truthfulness. For what time that our Lord\" Jesus appeared in that blessed sacrament for strengthening of belief or for the comfort of his chosen disciples. Either in the likeness of a little child, as he did to St. Edward the King and confessor, or else in quantity of flesh all bloody, as it is written in the life of St. Gregory and other places. It is true that the bodily likeness seen in that quantity does not accord with the very bodily quantity and shape of our Lord that hung on the cross, and that is truly in that sacrament from a bodily sight. But he who feels that gracious gift before said has no strange bodily sight of any likeness other than the sacrament in true belief. But in his soul enlightened through special grace, he sees inwardly with sovereign joy that blessed body of Jesus Christ right as he hung on the cross without any deceit. And therewith in the body, he feels sensibly the bodily presence of our Lord Jesus in a manner as it is said before, with such great joy and liking that there can be no tongue to tell it fully or heart. Understood it. But only he who feels it, and as it seems, the holy church sings of the apostles and disciples at the feast of Pentecost when the holy ghost was sent to them suddenly in the likeness of fire without and unspeakable joy in their bodies within: that is, their bowels filled with the holy ghost: Rejoiced sovereignly in God, and so may he who has received this gracious gift. Sincerely say in that time with David in a special manner, and with a high gracious feeling, My heart and my flesh rejoiced them sovereignly in the presence of God alive, Jesus, who is blessed forever and sovereignly for this high feast of grace to man. But now let us pause awhile from this delightful ghostly showing and treatment of this most delightful and precious meat. And at the last end of this book, as in conclusion of all the blessed life here bodily of our Lord Jhu, let us beware to touch more of his precious sacrament. According to the gracious and reasonable order of the holy church for the worthy and solemn feast of this blessed sacrament, whose name be blessed ever without ending / Amen. Furthermore, concerning the fourth article, take heed, soul, if you have any light within you of the fire of love. How our sovereign master Jesus made to his disciples a noble sermon full of ghostly sweetness and burning coals of love and charity. For when he had given that blessed sacrament to his disciples, and among other acts of charity to his enemy that wicked Judas, he said to him, \"That thou art about to do what you are doing, do it now.\" Understanding his betrayal, but none of his other disciples knew to what end Jesus spoke those words. And immediately this cursed traitor went forth to the princes of priests, to whom he had sold himself on that Wednesday before, as it is said, and asked of them. company to take him, and in the meantime, the Lord Jesus made this long and worthy sermon to his disciples about the peace that he commanded to them. We can understand all the effects he specifically formed and taught them with peace: \"love one another, as I have loved you. If you have love for one another, then you will know that you are my disciples. By this all will know that you are my disciples, if you have love for one another.\" He said to them, \"If you love me, keep my commandments. And the one who loves me will be loved by my Father, and we will come to him and make our dwelling with him. In various other places, he spoke to them specifically about this charity and how they should truly keep it by working in love for him. He said to them, \"If you love me, keep my commandments. And the one who loves me will be loved by my Father, and we will come to him and make our dwelling with him.\" came to be charitable and peaceful as a principal bequest in his testament at this time. The process of the gospel relates / In faith he also informed him: and stabilized faith in him more perfectly through his godliness, saying in these words: \"Be not your heart troubled or afraid. For you believe in God. So you must believe in me. And after he taught him this faith, he said to him: that whoever sees me sees the Father; and in conclusion of this faith, he said to his disciples: \"Do not divide that I am in the Father and the Father in me. Otherwise, for your works you will believe in hope. And first, concerning the effect of prayer, he comforted him in many ways. And first, touching the effect of prayer, he said to him in these words: \"If you dwell in me and my words dwell in you, they shall have great sorrow, but your sorrow will turn into joy through me.\" Afterward, that sorrow should be turned into endless joy by his glorious resurrection and ascension to the Father, and the sending of the Holy Ghost to them, which would comfort them sovereignly in all distress and teach them all truth. And then he concluded with these words: \"All this I have spoken to you so that you may have peace in me. In the world you will have sorrow and tribulation, but take heart, for I have overcome the world. And I have given you my peace. I do not ask for these only, but also for those who will believe in me through their word. That they may all be one, as the Father in me, and I in the Father, so they may be one in us, the Father, the Son, and the Holy Ghost. O Lord.\" \"Jhow wonderful these words penetrated the hearts of thy disciples. For truly they loved Him so deeply that they could not have borne them and would not have been the special preservation of thy grace, unless one had inwardly pondered them. And he who has grace paid close attention to them above others, as he was chosen by special grace to know the aforementioned sweet words of Jesus to edify the holy church and our high comfort. Furthermore, among other words of Jesus, we read that He said to His disciples, \"Rise up and go, we go to Him; O dear God, what fear entered then, not knowing whither they should go and greatly fearing His departing from them. Nevertheless, He spoke to them afterwards, fulfilling the process of His sermon, and they quickly took heed of it. Now behold how these disciples followed Him: and in a manner of chickens, they followed Him. And they put ten of them before Him and there were wardens to come under His protection.\" wynges beside him now one: & now another to hear and be next to him. And that he suffered and liked well. At last, what this sermon was done and all the mysteries fulfilled: he went with him into a yard or garden over the water of Cedron there to await his traitor Judas & other armed men. Here we may have in mind that our Lord Jesus gave us an example in this evening time and night of five great virtues. That is to say, first, humility, as it is said in the washing of his disciples' feet. Afterward, sovereign charity in the excellent sacrament of his blessed body. And in that sweet sermon full of burning coals of charity. And the third, patience in so benign suffering of his traitor. And all spite done to him afterward. The fourth, perfect obedience in taking willingly his harsh passion and bitter death according to the Father's will. And the fifth, an inexhaustible love.\n\nAMEN\n\nThus ends the contemplation for the Thursday: and After following the passion: that particularly pertains to Fridays,\nAt the beginning, he who desires to have a sorrowful compassion through sentience inward affection of the painful passion of Jesus: must in his mind depart from the godhead's kindness towards human infirmity. Though it is true that the godhead was never departed from the humanity,\nFor there are many so blinded spiritually by unreasonable imagination of the godhead in Jesus: who believe that nothing can be painful or sorrowful to him, as to a common man. Supposing, that because he was God, there might be nothing against his will or dear to him,\nBut therefore, we shall understand. He whose will it was to suffer the hardest death and sorrowful pains. for the redemption of mankind: so he suspends in all his passion the use and might of the godhead from the infirmity of the maiden, no longer taking it for the time. A tender and delicate man alone, after the kind of man, imagine and inwardly think of him in his passion as of a fair young man of the age of thirty-three. He is the fairest, wisest, most righteous, most goodly, and most innocent that ever was or might be in this world. So falsely accused, so enviously pursued, so wrongfully judged, and so despairingly slain, as the process of his passion relates. And all for your love. Also understand, as clerks say and reason teaches, that in his bodily kind of man he was of the cleanest complexion that ever was or might be, therefore he was more tender in the body, and so it follows that the pains in the body were the more severe and bitter, and the harder to endure since he took no comfort from the godhead but only suffered. After the kind of the mankind, the least pain that he had was more painful to him: though it might have been so to any other man. Having this in mind first, for stirring of the more compassion, furthermore, according to the process of Bonaventure, who so desires with the apostle Paul to be joyful in the cross of our Lord Ihu Crist and in the blessed passion: he must, with busy meditation, consider them inwardly for the great mysteries and the entire process thereof, if they were truly considered with all the inward mind and beholding of man's soul. As I truly believe: they should bring that beholder into a new state of grace. For him who would search the passion of our Lord with all his heart and all his inward affection: there should come many devout feelings and stirrings that he never supposed before. Of these, he should feel a new compassion and a new love. Have now ghostly comforts through which he should perceive himself torn as it were into a new state of soul: in which said ghostly state. Feeling should seem to him as a nearest and part of the bliss and joy to come, and for obtaining this state of the soul. I believe him that is uncunning and babbling: that it behooves to set all the sharpness of mind with wakeful eyes of the heart; put thinking away and leaving all other cures and businesses for the passion and crucifixion affectionately, quickly, constantly, and perseveringly; and not passing lightly or with heavy hesitation, but with all the heart and ghostly gladness. Therefore, if thou that readest or hearest this book has before taken heed to the process of his passion: take heed and make us in mind as present to all that follow. And first, beholding how, after the process of the Gospel of St. John our Lord Jesus, after that worthy supper was done and that noble and fruitful sermon ended, which is spoken in the next chapter before, went with his disciples over the water of Cedron into a garden: into the which he went in prayers. A little farther from them was built a profitable dwelling, very good: even as if forgetting himself as God: and so humbly praying as another common man of the people. Also take heed of his most perfect obedience. For what is he that prays truly? He prays the Father: if it be his will that he not be laid low. And with the Father he has obediently submitted to take that death for man. And so he prays the Father. Yet he is not heard according to his will: that is to say, according to one manner of will that was in him. For there were in him three kinds of will: that is to say, first the will of the flesh and sensuality, which clung and dreaded, and would not gladly submit to the triple volition in the cross of suffering. Also the will of reason, and that was obedient and consenting: as the prophet says of him, \"He was offered upon the cross to the Father. For so was his.\" And the third was the will of the Godhead: which gave the sentence of his passion, and commanded in all manner to be done. Obediently he who willed inasmuch as he was very man, he feared as a man after the first will, and was then in great anguish. And therefore, inwardly have compassion of him, inasmuch as thou mayest with all thy heart. For lo, the Father wills utterly that he be slain and dead. And not withholding that He is His own dear son: yet He spared him not, but rewarded him to the death for us all. And our Lord Jesus takes meekly that obedience and fulfills after in deed as the process of His passion witnesses fully. In the third point, behold the unfathomable charity of the Father and the Son shown to us worthy of inward compassion and high wonder and worship. For only for our salvation is this hard death decreed of the Father. And behold now how Daniel Jh he prays for a long time kneeling. the ground. He speaks to the father. And says in these manner words: My dear father, almighty and full of pity and mercy: I beseech thee that thou hear my prayer. And disdain not my supplication; behold me. And hearken to the voice of my supplication:\nIt pleased the father to send me into this world to make amends for the wrong that was done to thee. And at thy will and bidding, I was ready and said:\nAnd I, ever poor and in diverse trials from my youth, have done thy will. And all that thou hast commanded me,\nAm now ready to fulfill utterly those things that remain to be done: and completed.\nThou seest, father, the malice of my enemies has conspired against me: and how I have ever done those things that pleased thee: and done good and been beneficial to them. And yet they, who hate me, have rewarded me evil for good: and hate for my love. And so Caliceus transfers his hatred to me, corrupting my disciple and making him their leader. But if it is your will, it shall be fulfilled. But my dear father, rise up to help me in my need. For if it be so, father, that they do not know my sincerity, yet I have lived among them a righteous and innocent life, and have done many good deeds to them. They should not be so cruel and malicious against me. Have in mind, good father, how I have stood before you to speak only good of them. But look now, they yield evil for good, and have ordered the vilest death for me. Therefore, Lord, who sees all things, come to my aid and leave me not. For great tribulation is now near, and there is none who will and can help but you. And after this prayer, our Lord Jesus turning again to his disciples, woke them. \"He comforted them again to pray, the second and third time, in dinner places, a little way from others. Lightly, without great strength, he continued the aforementioned prayer to the Father. Adding to it and saying, \"Father, righteous one, if it be so, that thou hast ordained and wilt in all ways that I suffer the death upon the cross. Thy will be fulfilled. But I commend to the Father my sweet mother and my disciples; the ones I have kept with me until this time. And with this prayer, the precious and holiest blood of his blessed body breaking out in a manner of sweetness, dropped abundantly to the earth in that great agony and hard battle. Truly, there is great matter for sorrow and compassion here. That ought to stir the hardest heart in this world to have inward compassion for that great and sovereign anguish that our Lord Jesus suffered at that time. And for our sake, by his godhead, he saw it.\" The hardest and most severe pains that came in his body. Therefore, after the manhood, his tender body violently broke out in blood. Take heed here, specifically against our Inpacityence. Our Lord Jesus prays three times: or he has an answer from the Father. But then, at the third time, when our Lord Jesus was in such great anguish of spirit as it is said, Michael, the prince of good angels, stood by him. He comforted him and said, \"Hail, my Lord Jesus. Your fervent prayer and your sweet, bloody offering I have presented and shown to the Father in the sight of all the blessed court. And we all falling down, drink of your passion.\" But the Father answered and said, \"My dear, beloved Son, know well that the redemption is accomplished by the words of the angels as a man: and so he took his leave of him, praying him to recommend him to the Father, and all the court of heaven. And then, this third time, he rose up from his prayer with his entire body bloody. Whom thou. mayst behold with inward compassion how he bore his body, or else perhaps he washed himself privately in the river, and so greatly pined in his body. This is to be had in solemn compassion, for without great bitterness of sorrow this could not have befallen him. Doctors and wise clerks say that our Lord Jesus prayed the Father in this manner: not only out of fear of his passion, but also out of great pity and mercy he had for his first people, the Jews. He was sorry that they should be lost by occasion of his death, for they should not have slain him. Namely because he was of their kin, and was also contained written in their law as Christ to come. And there with he showed them many great benefits, wherefore he prayed the Father to this end: \"My Father, if it may be with your will and the salvation of the Jews, that this multitude of other people may be turned to belief. I forsake the passion and the death. But if it is necessary that the Jews be blinded in their malice, so that other people may be saved.\" May have sight in true belief. Not my will, but yours be fulfilled and done. That is to say, after the first manner of will in him, as it is said before. After this, he came to his disciples and said to them, \"Now sleep and rest; for they had slept a little before. truly he is a good shepherd, for he was fully awake and busy in the keeping of that little flock, his beloved disciples. O true love: he loved them to the utmost. In so great anguish and so bitter agony, he was so busy to procure their healing and their rest. Then our Lord saw, after the coming of his adversaries with torches and arms. And yet he would not wake his disciples until they were near. And then he said to them, \"It is enough now. You have slept enough. Lo, he that shall betray me is at hand. And therewith came that wicked Judas, the false traitor and worst betrayer, and kissed that Innocent Lamb, his Lord Ihu.\" For as it is written in the manner of custom that our Lord used of his great benevolence, was. what time his disciples were sent forth. At her coming again to receive him in loving kisses, and therefore that traitor went before and kissed him. As it is said, \"I have not come with this armed but in the same manner as before I was wont.\" At my return and said, \"Hey master, O very traitor. Take now good heed to our Lord Ihu: how peaceably and benignly he receives that false, feigned clinging and the traitor's kiss of that unworthy disciple; whose feet he washed a little before of his sovereign majesty; and fed him with that high precious food of his own blessed body through his unspeakable charity. And also behold, how peacefully he suffers himself to be taken, bound, and smitten, and led forth as though he were a thief or a wicked doer. And also take heed, how he bears sorrow and compassionately. The elders who were then gathered were glad to examine him and appoint him. In many ways, they questioned him, procuring false witnesses against him and spitting on his holy face, hiding his eyes. They treated him scornfully and said, \"Prophesy now and tell us who struck the last blow.\" In various ways, they vexed and tormented him. He showed great patience throughout, and for this reason, we owe it to have inward compassion for all that he suffered on our behalf. At last, the great masters departed: they put him in a certain kind of prison under a loft and left him with some armed men to guard him more closely. These men vexed him all night with scornful words and shrewd remarks. Do you think yourself wiser and better than our princes and masters of the law? What folly and unwise it was in you to reproach them. You should not have been so bold as to open your mouth against them: but now show thy lewd wit / For now thou standest, as it becomes thee, without doubt, / Thou art worthy of death. And therefore, thou shalt have it. And so, one and another time, by words and deeds, thou scorned him and reproved him. Take heed also on that other side of the Lord Jesus, as steadfastly patient in silence, holding his peace to all that they put upon him: casting down towards the earth his countenance. As though he were guilty and taken in blame: and here we inwardly compassionate / O Lord Ihu in whose hands art thou come: how much is thy patience / Sothly this is the hour and the power of darkness / And so he stood before that piercer until the morrow / In the meantime, John, who had followed our Lord, went to our lady and Maudlin and other of her companions that were gathered in Maudlin's house: where he had made the supper before. And told them all that had befallen our Lord and his disciples. And then there was unspeakable sorrow weeping and crying. Take now good intent towards them: and have compassion for them, for they are in the greatest disease and highest sorrow for their lord. For they see now well and fully believe that he shall be dead. At last our lady drew her by herself and turned her to prayer: and said, Most worthy father, most pitiful father, and most merciful father, I commend to you your own and my dearest son. Goo, dear father, be not cruel to him since you are kind to all others. Everlasting Father, whether my dear son shall be dead or not, it is possible for you. He helps himself not, because of your obedience and reverence. But has in manner forsaken himself: and made himself as feeble and powerless among his enemies. Therefore, merciful father, help him and deliver him from her hands. And give him back to me, By such manner. words prayed Our Lady for her son with all her might of soul and in great sorrow. Therefore, we have pity on her, whom you see in such great affliction.\n\nThe princes and sovereigns of the people returned early on the morrow to the aforementioned place where they had left the Lord Jesus. They brought His body to be carried behind Him and said to Him, \"Come now with us, come, to Your domain. For this day, Your wickedness shall come to an end. And now Your wisdom shall be revealed.\" And so they led Him forth to Pilate, the justice.\n\nHe followed them as an innocent lamb. And when His mother and John and other women of her company who went out early to hear and see Him met Him at a crossroads, they saw Him with such a great multitude of people leading Him as a youth. And they were filled with such sorrow that it could not be spoken. In this meeting together of Our Lord Jesus and them and the sight of others, there was great sorrow on both sides. Our lord had great compassionate sorrow for his mother and those with her, particularly for his mother. He grieved so deeply that it seemed his soul would leave his body. Therefore, we too should have great compassion. As it is written, our lord was led to Pilate. And they followed after him, unable to come near due to the crowd. He was accused of many things there, which they could not prove. Pilate then sent him to Herod, as the Gospel of Luke relates. Since Herod could neither speak with him nor perform the miracle he desired, he held him in contempt. In mockery, he dressed him in white and sent him back to Pilate. Thus, our lord was not only held as a thief and a wicked doer, but also as a fool, as St. Gregory and other holy doctors and preachers say. When they see that hearers only desire and look for curious sights and profits. Not in a mood for evil living, they preferred to be held in silence rather than to show themselves in preaching without the fruit of souls. Behold now further the great patience of our Lord in all that is done to Him. For they led Him through the city towards and forward as a fool hanging down His head in shameful manner, and suddenly hearing reproaches, scorns, cries, and enduring many insults, as perhaps in casting stones at Him or filth and uncleanness upon Him. And also behold His mother and His other friends with unspeakable sorrow on our behalf, and no one seemed to regard Him nor did anyone take notice of His appearance. He was held as foul as a leper whom we struck down and made lowly before God. Therefore we set no reward for Him.\n\nO Lord Jesus, who was He so foolish and hardy that dared to disgrace the Prophet, but who were they much worse and harder than He that dared to bind Him? they alter were the worst and most foolhardy: those who dared bitterly to beat and scourge thee. But truly, at that time, your beams of light withdrew, and therefore all was in darkness: and in the night of wickedness / For now all your enemies are mightier than you. And that made your love and our malice. Cursed be that malice & wickedness of sin. Wherefore you were so tormented / After he was unbound from that pillar. They loaded him so to beat and naked about the house seeking after his clothes that were cast in various places of those who disrobed him / Here have compassion on him in such great cold quaking and trembling. For as the gospel witnesses, / It was then hard cold / And when he wanted to put on his clothes: some of the most wicked stood and came to Pilate. And said, \"Lord, let us clothe him and crown him as a king.\" And then they took an old silk mantle of red and cast it on him. & made a crown of sharp thorns. thorns and thorns placed on his head, and put a red rod in his mouth as a scepter. And after they had knelt and saluted him in scorn, they called him, \"Heyle, king of the Jews.\" He kept silent and spoke not. Now behold him with sorrow in his heart, especially when they struck him severely and often on the head, full of sharp thorns. These pierced deeply into the skullpan and filled it with blood. And so they mocked him, as if he would have ruled. But it was not to be. And all he suffered as their servant or knave. O wretches, how dreadful it will appear to you at the last, whom you strike so boldly now. And yet this does not satisfy their malice: but to more they add a crown of thorns and the old purple robe. Behold now, for God's love, how he stands in this manner, turning his face down towards the earth before the great multitude crying out and demanding of Pilate, \"Crucify him: crucify him.\" And mocking him that he would make himself wiser than the princes, the Pharisees, and the doctors of the law. the law and how his wisdom was turned into such great folly as it showed at that time. And so not only did he suffer great pains and sorrow in his body within, but also many and foul insults and reproaches without.\n\nAfter our Lord Jesus was long tormented and deceived as it is said, and the princes of the Jews with great insistence continually urged and pressured him to be crucified. At last, the wretched Pilate, dreading more to offend them than to condemn the Innocent unjustly, gave the sentence upon him at her will. And so he was condemned to be hanged on the cross.\n\nAnd then the princes, Pharisees, and elders were joyful and glad that they had achieved their intent. They had not in mind the great benefits and wonderful deeds that he had shown them. And also they were not moved to pity for his Innocence: and that is more cruel in them. They were not appeased nor withdrawn from their malice by the great despites and. paynes that he had seen and done to him before, but laughed and made joy and scorned him, the one who was very god. And may they be damned to eternal death. And so they now behold him in all that they can to bring him hastily to his death. Therefore, he is led back to the house where he was before scorned and illused. And there they drew from him the old purple mantle. And so he was left naked to clothe himself again. Now, with inward compassion, behold him here in manner as I said before, only after the manhood, a young man most innocent and most lovely in that manner, all rent and wounded, and all bloodied naked with a manner of shamefastness gathering his clothes in diverse places of that house as they were dispersed by harlots doing them on in honest manner before him, as though he were the most wretched of all others, forsaken by God. And without any manner of succor or help. Therefore, now take heed diligently to him. wonder of that great profound meekness of him, and as much as you may conform to follow him in patience and meekness, and suffering wrong for his love, and go forth with him. And behold how, after he has put on his clothes, they hastily led him forth and laid upon him the worshipful tree of the cross, which was heavy and long: that is to say, as it is written in stories, fifteen feet in length, which he took upon his shoulders and bore forth. And so he was led forth with his two companions, who were thieves and condemned to the same death. And this is his companionship at this time. O good Lord Jesus: what shame they did to you: it should be your friends, they make you feel like thieves. Yet they did worse, for they make you bear your cross that is not stained by them. Therefore, not only, as the prophet says, you are put with wicked doers and thieves. But also with Cain, worse than thieves. Truly, Lord, your patience cannot be spoken of. / \u00b6 Ferthermore as to the processe seenge his dere mo\u2223der that she myghte not folowe him nyghe for the grete mul\u00a6titude of peple aboute him: she toke another waye more short in haste with Johan & other of her felawship / so yt she my\u0292te mete wyth hym before other by that waye / & whan she mette wyth him wythoute the yate of the Cyte. there as ii. wayes metten to gyder: and sawe him charged & ouerlayd wyth soo grete a tree of ye crosse / ye whiche she sawe not before. she was\nall out of herself. and halfe dede for sorowe: soo that neyther she myghte speke to hym one worde. nor he to hir by cause of grete haast of hem that ladden hym to the Jewes / And a lityl after our lorde torned hym to the wym\u0304en that folowed hymFilie ihe\u00a6rlm noli\u00a6te sle wepyng and sayd to hem / ye doughters of Jhrlm wepith not on me: but on yourself. and so forth after the gospell / And in thise ii. places were after made chirches in mynde of thise thi\u00a6ges as they sayen that haue seen hem Ferthermore by cause of the mount of caluarie where He was crucified: there was a great distance from the city gate. And he was so overcome with travel and weariness that he could no longer bear the heavy cross. He laid it down. But the tormentors, filled with malice, fearing that Pilate would call back his sentence and pardon him, since he had previously expressed a willingness to release him, made another man named Simon carry the cross instead. They released him from the cross but left his body behind, as if he were a thief, at the place of his crucifixion. Now, if you pay close attention to all that has been done to our Lord Jesus, and all that he suffered at the morning hour, will it not appear to you as a great compassion for his great passion and sorrow? Surely I believe yes. And moreover, if you will now make a recapitulation in your mind and recall in general what he has suffered up to this time. For what is it to us? Think on it, our Lord Jesus was blessed above all things, from the hour that he was taken in the night into this time of his crucifixion, in the contentious battle in great reproaches. Despites and sorrows. Illusions and torments. For there was given to him, the cruel procession hour no rest but ever travel in pains and sorrows. And if you want to know in what conflict and battle he was, behold and see first one who dishonorably lays hold of him and takes him. Another is ready and harshly binds him. Another crying puts spittle on him. Another blasphemes. Another truly asks him many questions in deceit to accuse him. Another is busy to bring false witnesses against him. Another draws him forth before the judge. Another sneeringly accuses him. Another blindfolds him. Another beats him. Another Hora Prima despises him. Another binds him hard to the pillar. Another with sharp scourges beats him. Another unbinds him and casts on him the old silken mantle. Another settha a crown of sharp thorns on his head. Another puts in his hand there the reeds. Another takes it violently from him and strikes his sore head full of thorns. Another kneels before him in the worst manner. They lead him as a thief now to Bishop Anne, now to Caiaphas, now to Pilate, now Herod, now Herod again, now in and now out. O my lord God, what is all this: Lo, they do not recognize the man here a full hard and continuous bitter trial, yet endure a little while, and thou shalt see harder. They stood steadfastly against him alone, the princes and the Pharisees and the scribes with thousands of the people crying out with one voice that he be crucified. And at last, the justice Pilate yields the verdict that he be crucified. Immediately that heavy cross was laid on his shoulders, which were all rent and broken with wounds from his scourging. Now behold thy Lord, going forth with his cross on his back, and how then the citizens and strangers of all degrees rush out from the city at the gates. Not only gentlemen but also the foulest rabble and windrakers/ showed no compassion for him; instead, they wondered at him and scorned him. There is none who will know him by pitiful affection, but rather with the filth and other uncleanness, they despise and reproach him. And so, as the prophet says, he is now as in a parable in all their mouths. And so those who sat in the judgement seats as judges spoke against him/ And though they had drunk the wine in their lust, they made a song about him. Thus was he drawn and hastened by great violence without rest. Until he came to that foul stinking place of Calvary: where was set the end and the remainder of this hard battle: that we speak of. But what manner of rest is this, which we now shall treat? Certainly the bed of sorrow we see in general contemplation. Thus may you see in general contemplation how hard a battle your lord has suffered up to the sixth hour, of which now we shall treat, following the process of his blessed passion. you may now see how our lord Jesus came to the stinking hill of Calvary. Wickedly, the cursed work began to work on all sides that cruel work.\nTake heed now diligently with all your heart of all things that are about to come / And make yourself present in your mind / Beholding all that shall be done against your lord Jhu. And all that is spoken or done about him / And so, with the juniper eye of your soul, behold some sitting and fetching the Cross fast into the earth. Some making ready the nails.\nSee how he is taken and ordered to death / Therefore she, sorrowful out of measure, having shame to see him standing all naked. For they left him not so much as his private clothes: she went in haste to her dear son and clung to him and wiped him about the legs with the kerchief of her head / O lord, in what sorrow is your soul now / When she sees such despites done to your son. Sothly I trowe that she might not speak one word to him for sorrow / But she. might do nothing to him: nor help him: for if she could without doubt she would then her son was taken out of her hands in a woodlike manner: & led to the foot of the cross\n\nTake heed diligently to the manner of crucifying. There are set up two ladders. One behind and another before, at the last term of the cross: the which two wicked ministers went up with nails and hammers\n\nAlso another short ladder is set before the cross: you lay yourself down at the place where his feet should be nailed\n\nNow take good heed to all that follows\n\nOur Lord then was copely led and made ready to go up that ladder to the cross: and he meekly does all that they bid him\n\nAnd when he came to the end of that short ladder: he turned his back to the cross & stretched out his arms broadly & gave his fairest hands to those who crucified him\n\nAnd then lifting up his eyes to heaven said to the Father in this manner words\n\nLo, here am I, my dear Father, as thou hast given me to bear this. I would offer myself lowest to the cross for the salvation of mankind. And it pleases and is acceptable to me. I offer myself as a sacrifice for them, whom you would consider my brothers. Therefore, Father, receive this sacrifice from me on their behalf. Be pleased and well-wishing towards them for my love. And forgive all old offenses and trespasses for them. For truly, I offer myself here for them: and their souls. And then he who was behind the cross takes his right hand and nails it to the cross. And after him, he on the left side draws with all his might the little arm and hand and drives them through another great nail. After they come down and take away all the ladders, and so hangs our Lord alone by the two nails, without the support of the body, painfully pulling downwards through them. weighth his body. Here with another harlot renounds to and drags down his feet with all his might: and another immediately drives a great long nail through both his feet, joined to this - this is one manner of his crucifying, after the opinion of some men: Others, however, believe that he was not crucified in this manner, but first laying the cross on the ground they nailed him thereto, and after hanging him, lifted it up: and fastened it down in the earth. And if it was done in this manner: then you may see how violently they took him as ruffians. And cast him down upon the cross- and then, as mad thieves, drew nails on both sides, first his hands, and afterwards his feet. And so, with all her might, lifted up the cross with him hanging as high as they could. And then let it fall down into the mire: In the which fall, as you may understand, all the senses were broken to his supreme pain. But whether so it be in reality. Our lord Jesus was nailed hard on the cross, hand and foot. He was so stretched and drawn that, as he himself says through the prophet David, they could tell and number all his bones. Then streams of his blessed body's holy blood flowed out on all sides from the great wounds. He was thus constrained and arrested, so that he could only move his head. Hanging only by the three nails, there is no doubt that he suffered bitter sorrow and pains, such that no heart could think or tongue tell. And yet moreover, he was hung between two thieves. One of them blasphemed and mocked him as Jupiter. And with other blasphemies and scornful words, they said to him, as the gospel relates: \"This is he who destroys the temple of God and rebuilds it in three days.\" Another said, \"He saves others, but he cannot save himself.\" And they spoke many other reproaches and scornful words to him. \"all these reproaches: blasphemies and despites were done in the presence and hearing of his most sorrowful mother. Her compassionate sorrow made him feel even more bitter pain. On the other half, she was in soul with her son on the cross, and inwardly desired rather to have died at that time with him than to have lived longer. She stood beside her son's cross, between his cross and the cross of the thief. She never turned her eyes from him. She was full of anguish as he was also. And she prayed to the Father at that time with all her heart, saying, \"Father and God, it was pleasing to you that my son should be crucified. It is done. Yet now is not the time to ask him of you again, but you see now in what anguish is his soul. I beseech you. Grant him relief from his pains. Good Father, know how my mother is tormented for me. I should only be crucified and not she. But look, she hangs on the cross with me. My own crucifixion is sufficient for me.\"\" the sins of all the people, she has not deserved such things for which I recommend her to you: that you make her pains less. Then was our lady John and Maude, the beloved disciples, and other of his friends by the cross of our Lord Jesus, who all made great sorrow and wept, and could not be comforted in any manner of their beloved master. But her sorrow was renewed with his sorrow, either in reproaches or in deed, as follows after:\n\nNow hangs our Lord Jesus on the cross in great pain: yet he is not idle. Because of the pain, he worked and spoke, and it was prophetic for us. Why he hung speaking seven words that are found written in the Gospels:\n\nThe first was in the tone that they crucified him, saying, \"Father, forgive them, for they know not what they do.\" The which word was a word of great patience, of great love and unspeakable benevolence.\n\nThe second was to his mother, saying, \"Woman, behold your son,\" and also to the disciple, \"Behold your mother.\" John called to his mother, \"Do not come to me at that time; lest your fervent tenderness cause you to be overly sorrowful. The third was the blessed thief's promise. \"This day you shall be with me in paradise.\" In this statement, his greatest mercy is openly displayed. The fourth was when he said, \"Hely, hela, lama sabachthani?\" That is, \"My God, why have you forsaken me?\" As it seemed, he spoke this sentence for the benefit of his enemies, and what discomfort it brought to his friends. Truly, there was never a word our Lord spoke that gave so much boldness to his enemies and so much cause for despair to his friends as that word. At that time, they understood it plainly according to the letter, but our Lord later showed in the end that, just as he suffered in body fully in the human manner, so also he would reveal himself to be God. in his speech, he spoke of the infirmity of man, that he was very weak for the time, using all the might of the godhead. The word was Sicio, I am thirsty. The same word Sicio also affected his mother and John and other friends with great compassion, and his wicked enemies with great rejoicing and gladness. For though it may be understood that the word thirst spiritually signified to them the hell of souls. Nevertheless, in truth, he thirsted physically because of great loss of blood: where through he was all dry within and thirsty. And then the wicked devils tempted him, casting doubts and gall, and offered him up to drink: O cursed wretches they are, never filled with malice. But in all time, they annoyed him as much as they could. or could.\n\nThe sixth word was when he said co\u0304sumatu\u0304 est. it is all ended: as though he said thus, Father, the obedience that thou hast given me, I have completed and fulfilled. And yet I am ready. But all that is written about me is fulfilled. If it is your will, call me again. Then he said, \"Come now, my sweet loved son. You have done well all things, and I will not that you be more tormented. Therefore come now. For I will clasp you with my arms and take you to my bosom.\"\n\nAnd after that time, our Lord began to fail in sight, in the manner of dying men, and grew pale. Now stinking, his eyes were open and bowed his head now to one side, now to another. Falling, he uttered the seventh word with a strong cry and weeping, saying, \"Father, I commend my spirit into your hands.\" And with that, he yielded up his spirit. Bowing his head up on his breast toward the Father as a sign of thanks that he called him to him, and yielding him his spirit. This was covered by a centurion, who said, \" Truly this man was God's son. Because he saw him sobbing and dying, we mocked the true loving disciples of John, striking him from the sole of the foot to the highest part of the head. There was no hole place in him, nor was there any lack of passion. This is a pitiful sight: and a joyful sight. A pitiful sight in him, for the hard passion he suffered for our salvation. But it is a liking sight to us. For by devout imagination of the soul, this sight of our Lord hanging on the cross is so appealing to some creatures that after long exercise of sorrowful compassion, they feel such great joy not only in the soul but also in the body, and no one knows this but he alone who experiences it. And then may Michi abide beside the cross, glorifying Ari with the apostle. Beside me never be joyful but in the cross of my lord Jhu. Amen.\n\nWhat time that this worshipful moder of our lord Jesus, the forty-fifth before named, abode and dwelt beside the cross with other true lovers of him, beholding our lord Jesus continually and pitously hanging dead on the cross between two thieves. Then come many armed men out of the city toward them: which were sent to break the legs of those who were crucified and so to kill them all and bury them. And then rose up our lady and all others with her. And they looked and saw what they intended, and therefore they fell into great sorrow and fear. And namely our lady speaking to her son in this manner: \"My dear son, what may be the cause that all these armed men come again? What will they do more to us?\" Have they not already crucified us? I had hoped that my dear son, whom they had slain, had been filled with remorse for what they had done to him. But it seems they continue to pursue the deed, and I do not know what I may do. I can no longer help them; I can only delay their death. But I shall remain and pray that his father makes them soft and easy to him and that they all yield and stand before the cross of our Lord. Then the aforementioned armed men came to them with great dreadfulness and noise, seeing the thieves still living with great anger. They hewed and broke despisably her legs and so slew them. They cast them immediately into some ditch there beside the cross. And after they turned back and came towards our Lord. Our lady, fearing they would do the same to her son, was struck with sorrow in her heart. She could do nothing else but go to her best armor, that is to say her kindly meekness, and kneeling down before them, spreading her hands with a loud voice and weeping. \"Cherish lady, I beseech you in God's name, cease to torment me regarding my dear son. Truly, I am his most sorrowful mother, and as you know well, brethren. I have never offended you nor done any wrong. But if it is true that my son seemed contrary to you, you have killed him. I forgive you all wrongs and offenses: you and the death of my son, why do you now deny me mercy? That you do not break him as you have the thieves, so that I may bear his body whole. It does not need it. Since you see he is fully dead, and a long time has passed. And John and Magdalene and her other sisters, kneeling with our lady, begged the same with her bitter weeping, \"Lady, what do you do? You lower yourself to the feet of those who are most wicked, and pray them who have no reward for any good prayer. Suppose you to bow before your pity them who are most cruel and most wicked and without pity. Or to overcome them who are prouder than I.\"\" For proud men hate meekones. You traverse in vain, and among them was one named Longius: he was wicked and proud at that time, but afterward, he became a true liver and disdained her weeping and prayers. With a sharp spear, he opened the side of our Lord Jesus. From the wound, both blood and water immediately flowed out. And thereupon, our lady fell down in a faint, halfway dead, between the harmes of Mary Magdalene.\n\nJohn, not moving from his great sorrow, took her heart in his hand. Rising against them, he said, \"Why do you this cruelty? See that he is dead! Why do you also want to kill this woman, his mother? Go now on your way, for we will carry him.\" They went their way.\n\nThen our lady was excited. She rose as if from sleep, asking what had been done to her son. They said nothing new had been done against him. And after she had regained her spirit and beheld her son so grievously wounded, she too was wounded in her heart. With a new word of sorrow, see now how often our lady endured this day death, truly as often as she saw it done before her son in pain. Therefore, that which was fulfilled in her is that which Simeon spoke of prophesying long ago: \"His sword shall pierce through your own soul.\" That is to say, the sword of his passion and sorrow. And this happened often on this day. But truly, the sword of this spear has pierced both the body of the son and the soul of the mother. After this, they laid him down all beside the cross, but what they should do, they did not know. For they could not take him down and carry him away: because they had neither strength nor instruments suitable for that. And they dared not leave him so hanging. And they could not stay there long because the night had come upon them. Here you may see in what sorrow and perplexity they were. O benign Lord Jesus, how is it that you suffer your dear mother, chosen before all others, to be the mirror of the world, and you? \"specially resting place. So tortured and troubled that beneath she has only spirit to live / And it was a time that she had some manner of rest and relief for her sorrow /\n\nIn the meantime, our lady and Joan, and others before mentioned, were in such great perplexity and desolation as it is said. They looked toward the city as often as they did for fear, and then saw many others coming toward them by the way. These were Joseph of Arimathea and Nicodemus, bringing with them various instruments with which they were to take down the body of Jesus from the cross: And also they brought a hundred pounds of myrrh and aloes to anoint his body and bury it. Then they all rose up with great fear, not knowing what they would do: O Lord God, how great is your sorrow this day.\n\nThen Joan took charge of those coming there. Sincerely, I see coming there Joseph and Nicodemus. And then our lady took spirit / And was greatly comforted and said: Blessed be our\" lord god, who has sent us help in our need and has compassion for our sorrow, and has not abandoned us in our tribulation. Good son John, go against them; welcome them. I know well they come to our aid. And John went against them. When they met, they wept together and could not speak to each other for a long time due to the tenderness of compassion and sorrow. After they had walked a little way and were approaching the Cross, Joseph asked who were there with our lady and how it was with the other disciples. John answering told them who were there with our lady, but he could not tell which of the disciples were present, for he said, \"None of them were seen by me all day, and furthermore, at your asking, I told you all that was done against our lord and the entire process of his passion.\" And when they came near the place, they knelt down and wept, and honored our lord Jhesus. Our Lady and her sisters received them worshipfully. kneling and bowing to him, they remained together for a great while until they spoke. But at last our lady began to speak to them and said, \" Truly, friends, you have done well in remembering your master. He loved you greatly, and I can plainly tell you that a new light appeared at your coming. Before we knew what to do, God granted you pardon. And they replied, \"We are truly sorry with all our hearts for all the wrongs and malice done against him. For we have clearly seen that the wicked men have the mastery against the righteous man. And we would gladly have delivered him from such a great injury if we could. But at least we shall do this service to our lord and master that we have come for. And then they prepared them to take him down. There are two ladders on the sides of the cross. One on each side. Joseph goes up the ladder standing at the side of the house on the right and tries to draw out the nail of that hand. But it is very difficult, for the nail is large and long, and deeply driven into the tree. Without great effort from our Lord's head, it cannot be done, but that is no force, for our Lord knows that He does all things truly and with good intent. And therefore He accepts this deed. And when the nail was drawn out, John signals to Nicodemus to take him privately. So that our lady does not see it for discomfort. And in the same manner, Nicodemus draws out the nail of the left hand and takes it privately to John. And then Nicodemus comes down to draw out the third nail from the foot. In the meantime, Joseph supports the body well. It is truly a heavy burden for him to bear and to clasp that holiest body of our Lord Jesus. Thereupon, our lady takes His right hand reverently and beholds it, and lays it to her eyes in devotion. \"kissing it sore, weeping and signing, and the nail of the fet was drawn out. Joseph came softly and took hold, and our lord's body was laid down there. Our lady took the head and shoulders and laid it in her arm. But Mawdalyn was ready to take and kiss the fet. At which she found so much grace in his life. Others of that company stood around, beholding, and all making great lamentation upon him, according to the prophecy that was then fulfilled, saying they should mourn upon him as upon the one begotten child. And notably his blessed mother, always weeping. And then, sorrowfully beholding the wounds of hands and fet. And specifically the horrible wound of his side. Now taking heed to one, now to another. And seeing his head so fearfully ferried with. And his beard torn away from his cheeks. As the prophet speaks in his person, 'I gave'.\" my blood to them that smote it: and my cheeks to them that drew it away / After a little while lying the body of our Lord Jesus between his mothers arms, as it is said, when it drew towards night: Joseph prayed our lady that she would allow the body to be dressed according to the Jewish custom and anointed / But she was reluctant to do so: & said, \"Good brothers, do not take my child from me so soon. Rather let me be with him.\" Then John said, \"My dear mother, let us assent to Joseph and Nicodemus: and allow our Lord's body to be anointed and dressed. For otherwise, by staying longer you might accidentally come into danger and be harmed by the Jews. And at this suggestion of John, our lady, being wise and discreet, no longer refused her consent. But she blessed the body and allowed them to proceed.\" John, Nicodemus, Joseph, and others began to anoint the body and wrap it in linen cloth according to the Jewish custom of burial. Nevertheless, our lady kept beside it. She held the head in her lap: to dress herself for the feast. And when they had dressed the legs and came near the feast, Maudline said: \"I pray you allow me to dress the feast. At which I found great grace, and they, yielding to her request, held the feast and looked upon them, weeping and almost fainting for sorrow. And just as she had before in his life wished him with tears of compassion, now she wept much more with great inner compassion, for as he truly testified, she loved him deeply. And therefore she wept much, and especially in this last service doing to her master and lord so pitifully. Within for sorrow, my heart might have remained in my body. For she would have gladly died there at her lord's feast. She saw no other remedy but to beseech him with all her might now at the last service. Which was unusual for her to dress his body in the best manner she could. But not as she would, for she had no materials. She washed his feet with tears, and afterward dried and kissed them. Then she wrapped him in clothes in the best way she could. When they had finished dressing the body from head to toe, they looked to the Virgin Mary to perform her part. And then they began to weep and mourn sorrowfully. Seeing that she could make no difference, she set her son's face and spoke to him in this way: \"My sweet son, I hold you now in my lap, dead. And although we must part bodily, the parting from life is hard. Before this, there was a loving companionship between us, and we lived among other men without reproach or offense. Though it is true that you are slain now as a wicked man, and I have served you truly and you me, but in this sorrowful battle your father would not help, and I could not. Therefore, you have forsaken yourself for the love of mankind, which you would regain again. But this parting is painful and dear.\" Despite the input text being in Old English, it appears to be relatively readable and free of meaningless or unreadable content. Therefore, I will make minimal corrections to preserve the original text as much as possible. I will correct some obvious spelling errors and remove unnecessary symbols.\n\nInput Text: \"although I am glad for the health and salvation of men, but in your passion and death I am greatly troubled. for I know well that you never sinned, and that you are slain undeservedly through that foul, horrible death. wherefore now my dear son, our bodily fellowship is ended. and now I must be parted from you. and so I shall bury you. but where shall I thy most sorrowful mother be after that I go: and where shall I dwell? My dear son, how may I live without you? truly, I would gladly be buried with you. so it were ever where you were I might be with you. but since I may not be buried with you bodily, at least I shall be buried with you spiritually in my mind. wherefore I shall bury my soul with your body in your grave. and therefore I come and leave this world. O sweet son, how sorrowful is this parting. And therewithal she wiped his face and kissed it.\"\n\nCleaned Text: \"Although I am glad for the health and salvation of men, but in your passion and death I am greatly troubled. For I knew well that you never sinned, and that you were slain undeservedly through that foul, horrible death. Wherefore, now my dear son, our bodily fellowship has ended. And now I must be parted from you. And so I shall bury you. But where shall I, your most sorrowful mother, be after I go? And where shall I dwell? My dear son, how may I live without you? Truly, I would gladly be buried with you. So it were ever where you were I might be with you. But since I may not be buried with you bodily, at least I shall be buried with you spiritually in my mind. Wherefore I come and leave this world. O sweet son, how sorrowful is this parting. And therewithal she wiped his face and kissed it.\" after wounding his head in a sudor: and so signed and blessed him. And then all together honoring and kissing his feet, took him to the grave. Our Lady bearing the head: and Magdalen the feet and other the midwives. There was near the place of the cross, a space of a stone's cast, a new grave where no one was buried before. And there, with reverence, they laid him with great sighing, sobbing, and weeping. And after he was buried, and his mother had given him her blessing, they laid a great stone at the door of the grave: and went their way towards the city. That is to say, Joseph and his companions. But Joseph, on his going, spoke to Our Lady and said, \"My lady, I pray you, for God's love and for the love of your son, our master: that you promise to come and take your herbergh in my house. For I know well that you have no house of your own. Therefore take mine as yours: for all mine are yours.\" And in the same manner Nicodemus prayed on his side. And she. \"lamentingly inclining towards him, she answered and said that she was committed to the governance of John. For which reason they then prayed John to do so, and he answered that he would lead her to Mount Syon. Where their master had supped the day before with his disciples, and there he would remain with her. And so they lowly saluted our lady and worshipped the sepulcher, and then went forth on their way.\n\nWhen it drew towards night, John spoke to our lady: and said, \"It is not seemly for you to dwell here longer: and to come into the city in the night.\" Therefore, if it is your will, let us go hence: and turn back. And with that, our lady rose up. And with all of them kneeling, she blessed and kissed the sepulcher. And said, \"My son, I may no longer stand here with you.\" But I commend you to your father. And then, lifting up her eyes to heaven with tears and inward affection, she said to the almighty Father, \"Everlasting Father, I commend to you my son,\" and her soul which she left there.\"\n\nTherefore, they began. They all went their way and when they came to the cross, she knelt down and honored it, saying, \"Here made my son his end. And here is his precious blood.\" And so did all the others. For you may think and understand that she was the first to honor the cross, as she was the first to honor her newly born child. And after that, they took the way towards the city. Often by the way, she looked back towards her son. When they came near the city, our lady and all others knelt and honored it, weeping. And when they came near the place where they would rest, maidens and good men came to them. Ask them what they had done. And when they came near the place where they intended to rest. Our lady said to John, \"You know well that I will go with her wherever she goes. And that I shall never leave her.\" After they entered the city, on all sides maidens came to him. Our lady bowed low to the ladies who came with her and thanked them. They in turn bid her farewell, making great lamentation and sorrow. Our lady, Maudlin, and the other sisters of our lady then entered the house. John, after bidding the other women farewell, closed the door behind them. Our lady looked around the house, missing her beloved Jhu dearly. With great sorrow in her heart, she complained and said, \"O John, where is my dear son, who held such a high, special affection for Maudlin? Where is your master, whom you served so tenderly? O my dear sisters, where is my son? He has gone away from us. He who was our joy and comfort. And the light of our eyes. Indeed, he has gone. And with such great anguish and pain that you have all seen. It is this that increases my sorrow. That in all his pains, we could not help him. His disciples had forsaken him. His father almighty would not help him? And how soon were all those things against him done: you know and have seen? Was there ever any thief or wrongdoer condemned and put to such pitiful death so soon? For lo, the last night he was taken as a thief, and early on the morrow brought before the Justice at terce, condemned at sext on the cross, at none died. & now buried. O my dear son, a bitter parting was this, and a sore and mournful mind is this of your foulest and horrible death. Then John prayed her to cease from such sorrowful words and weeping. And you also, by devout imagination, as if you were there bodily present, comfort our lady. And that flesh and spirit, praying them to eat something. For they had been fasting and were about to sleep. But I believe it was little. And so, taking their blessing, go your way at this time.\n\nEarly on the morrow on the Saturday stood in the forementioned house, the yates spoke: our lady: John and other women named, in great mourning and sorrow, kept silent, their minds filled with the great tribulations and anguish of the previous day. They looked at one another, their faces expressing the great distress and despair they felt. None of them spoke or offered comfort.\n\nSuddenly, they heard a knock at the gate. Fear gripped them, for in that moment their strength and comfort were gone. John went to the door and, upon recognizing the voice, called out, \"It's Peter.\"\n\nMary, their lady, urged him to open the door and let him in. Peter, beginning to weep, begged for forgiveness and mercy. But the women, who had been weeping, eventually ceased their tears and began to speak of their Lord.\n\n\"We shall soon have him again,\" they said. \"And you know well that my son is merciful and benevolent. Blessed may he be, for he loved you well. Trust that he will be well.\"\n\nPeter had shared many things with them about his passion during the Last Supper. Thursday evening, Our Lady said that she wanted to hear about the events at the supper, and Peter signaled to John to tell the story. John recounted all that had happened and said, \"And to Peter, I related the entire process of His passion as he desired. And they told one another about these things and other events that transpired among them. Now one spoke and now another, as it came to her mind. Throughout the day, they spoke in such a manner about the Lord Jesus. Oh, Lord, how attentively and devoutly Magdalen listened to those words! But especially our Lady: she often said at the end of a narrative, \"Blessed be my Son Jesus. Namely, when she and Magdalen heard about the making of the sacrament, and how He gave them His own body to eat in the form of bread and His blood to drink in the form of wine. Truly, I believe it with sovereign marvel that their hearts melted into loving sorrow.\" And with sorrowful hearts, they broke out in weeping and shed sweet tears for that. \"hi burning love that he showed to man sovereignly in that excellent and passionate deed of charity / But now passing over this inedited work at this time, take heed: and behold them this day in great sorrow and fear. Have compassion on her if you can. For what is it to see how the lady of the world, and the princess of the holy church and churchmen of God's people, are now in fear and sorrow: hidden and confined in the little house, not knowing what they may do. Not having comfort but only in the coming of the words and deeds of her lord Jhu / Nevertheless our lady stood always sadly in a restful and peaceful heart / For she had ever a certain hope of the resurrection of her son / And therefore faith in our lord Jhu that he was very God. Nevertheless, she might not have full joy: because of the mind of his harsh death and his bitter passion / when the son was gone down: and it was leave to work: Mary Magdalene and another Mary with her went forth into the city.\" For those who wish to buy materials to make ointments: as they had done on the Friday before, in going to the apothecary or spicer. By the law, they were bound to keep the Sabbath day from sunset of the day before to sunset of the same day. Take heed and observe how they went, in a sorrowful manner, like desolate widows, to some apothecary or spicer. The one they knew to be a good devout man, and who would gladly fulfill their will and desire in this matter. And when they had chosen the best ointments they could find, and paid for them, you could see how diligently and truly they wept and sighed for their lord, with our lady and the apostles standing and beholding, and helping among them. And when it was night, they ceased and gave rest to those who were weary. This may be the meditation for the Saturday, concerning our lady and other women and the apostles.\n\nBut what did our Lord Jesus do? that day, as he was dead, he went into hell. There, holy fathers were, and they were in joy and bliss due to his blessed presence. For the sight of God is perfect joy, and there we see how great is his benevolence. In that he would have himself gone down to hell, how great was his charity and meekness. For he might have sent an angel and delivered them out of the devils bonds, bringing them to him where he pleased. But his love and meekness would not allow that; therefore, he went himself down into hell and visited his chosen souls there. And then, all the holy fathers in his coming were filled with joy and bliss. All sorrow and misliking stood before him in loving and singing of prophecies and psalms that were before written. And then, they were fulfilled as they are written in holy writ until he would take his body again and rise up. gloriously from death to life: as it follows in procession after this, for those who are to rise with him at the last. He granted us our Lord Jesus, for our sake, who died on the cross. After that, the worthy prince and mightiest Conqueror Jesus, through his bitter passion and hard death, had vanquished and utterly overcome that sovereign tyrant Satan with all his wicked host. As soon as the soul was separated from the body, he went down to that tyrant's prison, hell. And rightly, in truth, he was Lord of virtues and king of bliss. By his sovereign might and righteousness, he broke open that prison and entered with unspeakable joy and bliss into the presence of his chosen people. It had been a prison torn into a blissful paradise for thousands of years before, and then it was transformed into a place of mirth and joy that is beyond what can be spoken or thought, honored and worshipped: and they thanked him most sovereignly for delivering them from that. The throne of the enemy was overthrown, and they were restored to the bliss they had forfeited through sin. And so, in the midst and joyful songs of the prophecy fulfilled, first Adam and his progeny, and afterward Noah and Abraham, Moses and David: with all other holy fathers and prophets, loving and thanking our Lord Jesus, continued with Him. And His blessed angels did the same until it pleased Him to take them thence with inexpressible joy and mirth, and set them in the terrestrial paradise. Where Enoch and Elijah dwelt, living in bodies, awaiting the time of Antichrist. These also were comforted by His glorious presence with that blessed company. And when it drew towards day on the Sunday, that was the third day from His passion, our Lord Jesus spoke to them all in these words: \"Now is the time that I raise my body from death to life. And therefore, I go now to take my body again. And they all fell down and worshiped Him, saying: \"Go forth, our Lord, King of bliss.\" After it comes again, for we desire to see your most glorious body for our sovereign comfort. Our Lord Jesus, with a worshipful multitude of angels, came to the grave where his blessed body lay, early on Sunday before the full springing of the day. Taking again that most holy body through his own virtue and might, he rose up from the closed grave, just as he went out of it the first time. And he was damned. His own deity said, \"Art thou Jesus, my blessed son?\" And with that, she knelt down and honored him. He likewise knelt and after both rose up and kissed each other lovingly. And she, with unspeakable joy, rested herself against me once more. And his holy name be exalted, loved and magnified ever without end. And so they both, lovingly and happily talking together, made a great joyful feast. Our Lord Jesus told her the worthy things that he did in the three days after his passion and how he was delivered. this people from hell and the devil, lo this is a sovereign Easter. And this is the joyful day that David specifically spoke of, saying AMEN\nAs I said before, Mary Magdalene and her two companions went towards the grave of our Lord Jesus with precious ointments. And when they came without the gate of the city, they brought to mind the pains and torments of their dear master. Therefore, a great heavy cross was on his back, and his mother fainted and was half dead. After her, he turned to the women of Jerusalem, and they mourned for him. Furthermore, he could have laid down the cross, and it was there that the wicked tormentors violently and cruelly drove him forward. And at the last, they took off his clothes and left him naked: and so cruelly nailed him upon the cross. And then, with great sorrow and shedding of tears falling down upon their faces, they worshipped him inwardly and kissed him. Deeply they touched the cross of our Lord, which was then sprinkled with his precious red blood. Furthermore, they rising up and going towards the grave, said to one another, \"Who shall overcome that great stone from the door of the sepulcher?\" And with that, they, inwardly beholding, saw the stone overturned. And an angel sitting upon it, saying to them, \"Fear not; you seek Jesus.\" And so forth, as the gospel relates. But they, for as much as they found not the body of their master there as they had hoped, were so disturbed and abashed that they took flight. After the procession of the gospel, Peter and John entering the tomb, and not finding the body but only the clothes that he was wrapped in and the sudarium of his head, with great heaviness they turned home again. Here we owe inward compassion for them, for truly at this time they were in full great desolation and sorrow, seeking him whom they found not. Nor knew where they should seek him more / Here is an example of how great joy often comes with great discomfort and sorrow. This is to be endured for the time: and ever Jesus to be sought and called on with earnest prayer and fervent desire until he is found, as the following shows: / B After the two apostles had gone away, as it is said in a manner of despair, / The said Marys remained and looked into the sepulcher. Then they saw the two angels sitting in white clothes and saying to them, \"Why do you seek him who lives with the dead?\" But they took no heed of her words. Nor did they find comfort in the sight of the angels, for they did not seek the angels but the Lord of angels. And because they did not find him, therefore the two disciples of Magdala, heavy-hearted and disconsolate, withdrew and sat down somewhere, making her mourn to others. But Mary Magdalene. II. viii. Not knowing what she might do: for without her master she could not live, and found him not there nor knew where else to seek him, she stood still there without the grave weeping. And afterwards she looked in, for she hoped that Tertus Maria was always to be found there, as she had helped to bear him. And then the angels spoke to her:\n\n\"Woman, why do you weep? Whom do you seek?\"\n\nAnd she said, \"They have taken away my lord, and I do not know where they have put him.\"\n\nBehold here the wonderful working of love. A little before she heard of one angel that he had risen, and afterwards of two that he lived. Yet she did not have it in mind. But she said, \"I do not know.\" And all who made love:\n\nFor as Origin says, \"her heart and her mind were not the same\":\n\nOur Lord Jesus speaking with his blessed mother at his first appearing to her, as it was told and said before, among other loving coming, told her of the great sorrows and fervent feelings of Mary. And he said that he would go and show himself to her bodily to comfort her. And our lady said, \"My blessed son goes in peace and comforts me. I love you full much and truly. I was sorry for your death, but think of coming again to comfort me.\" And she lovingly clinging and kissing him, let him go.\n\nAnd immediately he was in the garment where Madeline was. And he said to her, \"Woman, who are you seeking? Why do you weep?\" Our Lord asked this to know. As St. Gregory says, the fire of love should be more fiercely kindled in her heart by her answer in the naming of Him.\n\nHowever, she did not know Him. But all distracted and out of herself, supposing Him to be a gardener, I have so long sought? And why have you hidden yourself from me so long?\n\nAnd immediately she ran to Him. And falling down to the earth, she would have kissed His feet as she was accustomed before by unperfect affection for His manhood that was then dead. But not so now after His Resurrection.\n\nTherefore, our Lord willing to lift her up, \"she said, \"Do not touch me in an earthly manner. I have not yet been lifted up to my father - that is, I am not yet raised in your soul by true and perfect belief. I am even with the Father, the true God. Therefore do not touch me in an imperfect manner. Go and tell my brothers, 'I ascend to my father and your father: to my God and your God.' And furthermore, my lord, she spoke to her in this manner, 'Do you not know, daughter, that I told you before my passion that I would rise on the third day from death to life? And why did you then so hastily seek me in the sepulcher?' She replied, 'Master, I truly tell you that my heart was filled with such great sorrow for the bitterness of your harsh passion and death that I forgot all else and only thought of your body, so benign and full of sweetness to all.\"\" Those who truly loved him did not speak those said words to her in a strange manner or boisterously, showing her an incomplete affection as it is said. And then our Lord said that he would leave her and visit and comfort others. Maudlin turned somewhat in sorrow, for she would never have wanted to be parted from him. \"O good Lord,\" she said, \"I see now that your conversation will not be with us in the way it has been before. But good master, keep me in mind. And of the great goodness, kindness, and special love that you had for me.\"\n\nJesus said to them, \"Go and tell my brothers. They will see me in Galilee. Indeed, the master of the house calls his disciples brothers. He never left this virtue, which he greatly loved. And whoever wants sweet understanding and spiritual comfort in the aforementioned matter.\" When Maudlin and her followers returned home and told the disciples that our Lord had risen, Peter was most fervent in love. Inwardly sorrowing that he had not been present, he could not rest because of his great love. He set out alone towards the sepulcher, not knowing where else to go. Soon after, our benign Lord Jesus appeared to him on the way and greeted him, saying, \"Peace to you.\" Peter, struck with sadness, fell to the ground weeping bitterly and said, \"Lord, I know my great unworthiness. In my cowardice, I forsook you and denied you.\" And with that, he kissed his feet. Our Lord, in turn, graciously lifted him up and kissed him, saying, \"Be at peace and do not fear, for all your sins are forgiven you.\" I knew your infirmity. \"better than yourself: and therefore I told you before, but now go and comfort and stabilize your brethren. Believe sadly that I have overcome all your enemies. And they stood and spoke together. And Peter, full quietly beholds him. And after his blessing taken: he went home again with great joy, telling our lady and the disciples what he had seen.\n\n\"Our Lord Jesus, after he departed from Peter, willing and honoring him, said, \"Lord, so be it at your will. Our Lord appeared to the two disciples going to the castle of Emmaus, on the same day of the Resurrection. The two disciples of Jesus were going towards the castle Emmaus, mourning, and in a manner of despair, talking to each other by the way.\" way of it befell the Friday before. Our Lord Jesus came in the manner of a pilgrim and fellowshipped with them, asking them questions and answering, telling them sweet words of edification. According to the process of the Luke gospel, at the last he bade: draw near. And compelled them to enter to dwell with him. He showed them himself and was known in the breaking of the bread. Here we may understand and see the great goodness and the benevolence of our Lord Jesus in many ways / First, he showed his goodness in his fervent love, unwilling that his beloved disciples should long err and be sorrowful. He is a true friend and a comfortable companion. And a benevolent Lord / For lo, he joins himself to them homely. He asks the cause of their sorrow and heaviness, and he explains the scriptures to them wisely, and inflames their hearts spiritually. Consuming all the rust of misbelief / Thus he does with us all day spiritually / For what time we are in any perplexity overwhelmed with heaviness or sloth, and we speak and come together. Together with Jhu, he comes to us comforting and lightening our hearts. He is a source of gratitude and inflaming our love for him. The best medicine against such spiritual sickness is to speak of God. As the prophet David says, \"Lord, how sweet are your words and your speech to my ears. You are a passing honey to my mouth, and in another place, your speech is greatly inflamed, like a fire kindled through the working of the Holy Ghost. I, your servant, loved it. Thinking of God and the great goodness of Jhu helps much in temptation and sickness, as the prophet says, \"My heart truly yearns with the fire of Christ's love, and in meditation of Jesus, the fire of perfect love will burn.\" We can also see here the goodness of our Lord Jhu not only in love, as it is said, but also in his profound humility. Notice how humbly and meekly he goes with them - that is, the high Lord of lords, one of whom keeps the meekness in his body, glorified that he showed before. in his body humble and inviting us to follow him in this virtue. Yet we can also understand the meekness of our Lord Jesus in that he made himself so approachable to those two simple disciples, who were of lower degree than the apostles. But this did not make proud men, for they would not gladly go and speak, and be conversant, with those of great fame and high estate towards the world. And furthermore, his meekness is shown in the third point against proud men, for as we can see, they would not gladly show her wisdom and her curious words among few people. But our sovereign master of all wisdom has no disdain for few. For he reveals his private wisdom and high mysteries not only to the two, as now at this time, but also to one, as he did before with the woman of Samaria. Moreover, we may consider the great kindnesses of our Lord Jesus in the entire process of the gospel, as he said: that is, how he instructs his disciples in various ways. Also feeds and provides for them. And specifically, how he encourages him to go further towards that end, to kindle and increase her desire and affection for him, and to be more fervently obedient: and he withholds from them. Furthermore, how lovingly he enters and goes in with them: after taking bread and blessing it, and with his holy hands breaks it and gives it to them, and then shows himself to them. Thus he does with us every day spiritually, for he would be willing to dwell with us and draw us with fervent desires, deep prayers, and holy meditations. And therefore, as he has taught us, it is fitting for us to pray and not fail. But we must take to heart the works of pity and hospitality. And it is not sufficient to read or hear the words and the biddings of God. But they are performed in deed: as we may learn more plainly from St. Gregory on this Gospel. At last, our Lord Jesus' willingness also to comfort and wise other did not long dwell with these disciples. But as soon as he had broken and given them the bread, But when the two disciples were comforted, as it is said, in the presence of our Lord, they turned again to Jerusalem and came to the apostles and other disciples, privately gathering them. But Thomas was absent, and told them the aforementioned process. And there, truly, our Lord Jesus rose and appeared to Peter. And with sudden entry, our Lord Jesus entered them: and the gates stood closed in the midst of them, and said, \"Peace to you.\" And they fell down to the earth and so on. Recognizing her guilt in that they had so left him and forsaken him, they received him with great joy. And then he said to them, \"Rise up, brothers. And be of good comfort. For all your sins are forgiven you. And so he stood among his disciples, speaking familiarly with them, and showing them both his hand and his side. And he opened their minds to clear understanding of holy scriptures. And to know truly. His resurrection / He asks if they have anything to eat / And he eats before them a part of a roasted fish. & of honeycomb to prove his body present and risen / After he breathes on them: and you receive inward joy of Christ's Resurrection - that is truthfulness, a sample and earnest of our Resurrection to come when we shall rise in body and soul to eternal life / And thus much is said at this time on this holy Easter day /\n\nWhen the eighth day of his Resurrection came / Our Lord Thou appeared again to his disciples in the aforementioned place. And the gates were closed where Thomas was then present with them. This was not the case on the first day before mentioned / And he shows to Thomas and his other disciples so openly his wounds / for three reasons: first, for confirming their faith. of the faith of his resurrection. Bill to the repented people unto her confusion. And so stands our Lord with his blessed mother: and Mendicant and his disciples as long as he pleased. coming homely with them. In manner as it is said in the next chapter to be had in contemplation. And then at last he bade them go to Galilee: to the mountain Tabor, as it is said. For there he said he would speak more with them. And then yielding them his blessing. He passed away from them.\n\nAfter the disciples were gone to Galilee, as our Lord had commanded: there he appeared again to teach all manner of people, baptizing them in the name of the Father and the Son and the Holy Ghost, and teaching them to keep all those things that I have commanded you: and be of good comfort. For lo, I am with you all the days. To the end of the world. And they honored him at his coming: and stood after with him, full joyful and glad.\n\nNow take we good heed to the aforesaid words: for they are full comfortable and worthy. First he... Shewyth to them that he is lord of all things. After he gave them authority and command to preach, the third he gave them the form of baptism, and lastly the strongest hold and comfort: when he says, that he shall ever be with them dwelling in Galilee. Upon a time, seven of them went to fish in the sea of Tiberias; as the gospel relates, which I pass over. But if we pay heed inwardly to all those things that were spoken and done there, we may find much spiritual delight and comfort in them. And particularly in that solemn feast that our Lord made for them there. In which he, as was his manner always, meekly serving, homely ate with them. Not only bodily, but much more spiritually, of which he gives us the sacrament and Eucharist for his mercy. Amen.\n\nAfter the aforementioned feast, our Lord asked Peter three times whether he loved him more than the others. At every time he came to him his people, whom he was to govern, and bade them feed his sheep. In this we see the proper benevolence and kindness of our Lord Jesus. And specifically his high charity towards Peter and John the great one that he has for our souls. And before telling Peter about death, that he should suffer for his love, Peter also inquired about John and the manner in which he should die. Our Lord answered, \"I will that he dwell till I come.\" As he says, \"I do not want him to follow me, suffering the passion, but rather in his full age and contemplation, he should end this life in peace.\" Nevertheless, other disciples did not understand by that word that he should not have died. And yet it would have been a great gift, for then it is better to be bodily dead and dwell eternally with Christ, as the apostle says. After this, our Lord Jesus passed a way from them and went again to the holy fathers in paradise. Our Lord Jesus also appeared. Another time, about five hundred disciples and brethren appeared together, as the apostle Paul witnesses, but where or when it was, or how, is not written. Nevertheless, we may suppose that it was when he was accustomed to be filled with great charity, meekness, and goodness on his side, and with great joy and comfort on hers. And so we have now touched upon twelve appearing of our Lord Jesus after his resurrection without two following in his ascension. Though it is that our Lord Jesus appeared in different manners after his resurrection fourteen times, as it is said, nevertheless, the gospel specifies only ten. For how he appeared to his mother: it is not written in any place. But we reasonably and devoutly believe it, as it is said before. Also of other three appearances: that is, to Joseph, to James, and to more than five hundred brethren, is specified before where they are written: but not in the gospel. We may also suppose of many more, for it is likely that the most benevolent Lord often visited. both his mother and his disciples: and Maudlina his special beloved: comforting and gladding specifically those most dreadful and sorrowful ones in his passion. And it seems that St. Augustine felt this, where he says, \"Of our Lord's body appearing at his Resurrection. All things are not written. For his conversation with them was often: and particularly the holy father's, namely Abraham and David. To whom was made of God the special promise of the Incarnation of God's son. He came often times with him to see that most excellent virgin. Her daughter and God's mother. Through whom they found such great grace. And they bore her savior and all mankind. O Lord God. How lovingly they beheld her. How reverently they inclined to her. And with all devotion that they could they blessed her: and honored her. Though it were that they were not seen by her.\" In all this, we may consider the great benevolence, the high charity, and the profound meekness of our Lord Jesus. Ben wanted to stay among us for forty days after his resurrection and glorious victory, not ascending to his bliss right away. He chose to be among his disciples in person, appearing to them for forty days and speaking to them about the kingdom of God. He did this not only for them but for us as well. Yet we cannot see it. He has loved us, and continues to love us deeply. And yet we do not love him in return, which is a great unkindness on our part. For at such great love we should not be cold but should burn with passion. But leaving this aside, let us go to the glorious Ascension.\n\nTouching the wonderful Ascension of Christ. Our Lord Jesus. Thou who art hearing or reading this: if thou wilt feel the sweetness thereof, I will that thou be wakeful and quick in thy soul. Therefore, if ever here before it was commanded thee, make thee devoutly ready as present to his words and deeds. Now thou doest much more with all thy might. For this solemn night passes all others. And especially this one thing should stir and direct thy intention: and quicken thy affection. For truly every Christian soul should take her spouse, her lord and her god, in his passing most wakingly and quickly to heart, and most inwardly set in mind the things that he spoke and did. And most devoutly and meekly commend them to him. And utterly withdraw all her mind in this time from all others. things. Set it aside for his ascension, our Lord Jesus, knowing it was time to leave this world, took the holy fathers and all the blessed souls from paradise terrestrial. Blessing Enoch and Elijah who were still living there, he came to his disciples, who were together at that time in Mount Sion and the place where he had made the worthy supper the night before his passion, with his blessed mother and other disciples. Appearing to them, he would eat with them before passing from them in a special token and a memorable sign of love and joy. Therefore, all eating together with great joy and merriment in this last feast of our Lord Jesus, he then said to them, \"The time has come now for me to return to him who sent me. But you shall dwell and abide in the city until you are clothed spiritually through virtue.\" come from above / For truly within a few days you shall be filled with the holy ghost, as I command you / And after you go and preach my gospel throughout the world, baptizing those who will believe in me / And so you shall be my witness to the uttermost parts of the earth / Also he reproved and corrected them specifically when he bade them preach of his misbelief in that: that they did not believe those who said he was divine, and that were the angels / And though he said to them in this manner: to make them understand / Much more should you have believed and obeyed the angels or seen me. than the people will believe in your preaching. which shall not see me / \u00b6 Also he reproved and corrected them for their misbelief. they should know their own defects first: and thereby be the more meek towards him in this departing: how much it pleased him to be meek / And therefore he specifically recommended it to them at the last / Then they asked him about those things that were to come. after he would not tell them, for it was not expedient for them to know the secrets of God, which the father had reserved and set in his own power to fulfill when he pleased. They stood together eating and speaking with great joy to each other about the blessed presence of their lord. But nevertheless with great fear and trepidation regarding his departure. And no wonder, for they loved him so tenderly that they could not easily bear the words of his bodily parting from them, and especially his blessed mother, who loved him more than all others. We may well suppose that she touched and stirred sovereignly with the sweetness of maternal love, as she sat next to him at that meal: she laid her head sweetly on his blessed breast. And so with sweet tears she spoke to him in this manner, praying, \"My dear son, if you will always go to your father, I pray that you lead me with you.\" And their lord comforted her, saying, I pray thee, my dear mother, take not heavily my going to the father, for it is beneficial that you dwell here yet awhile to comfort them. They will truly believe in me, and after I shall come and take you with me in everlasting bliss. And then she said, My sweet son, thy will be done, though thou sufferedest death for me. But ever I beseech thee, have mind on me. And then our lord comforted her more and spoke thus to them: Be not your hearts troubled and fear ye not. For I shall not leave you desolate as orphans. For I shall go and come, and ever be with you. And at the last he bade them go into the mount of olives. For these things he would establish and then passed from them at that time. And anon, right his mother and all the others followed him into the aforementioned mount: it is from Jerusalem about a mile. And there anon our lord appeared to them. Look, here we have on this day two appearances. Then he took and kissed his mother, and she again took and kissed. And they fell tenderly around Him, and the disciples and Maudlin and others fell down at the ground and wept, kissing His feet devoutly. And He took them up and blessed all His apostles benignly. Now heed this inwardly from them and all that has been done here, and behold the holy fathers there, invisible: how gladly and reverently they behold and inwardly bless her by whom they have received such great benefit of her salvation. They behold the worthy champions and leaders of God's host: whom among all other people our Lord Jesus specifically has chosen to conquer the whole world. At last, when all the mysteries were complete and fulfilled, our Lord Jesus began to be lifted up from them, and to rise up by His own virtue. And then the Lady and all others fell down to the earth worshipping Him. And the Lady said, \"My blessed Son Jesus, think on me.\" And with that, she could not hold back her tears because of His going. was full of joy that she saw her son so gloryously rise to heaven. The disciples, seeing this, said, \"Lord, we have forsaken all worldly goods for your sake. And so, with his hands lifted up and blessing them with a bright, joyful face, he was worthy as a king, gloriously arrayed, ascending to heaven. He said, \"Be steadfast and work manfully, for I will always be with you.\" And our Lord Jesus, all glorious, shining white and red, led that noble multitude joyfully and went before them, showing them the way in deed. This fulfilled the prophecies long before about his ascension. And they, with unspeakable joy, followed him singing merely the psalms and hymns of his loving as was fitting for that blessed time of their deliverance from all sorrow and entrance into all bliss without end. And at that time, the archangel Michael, the chief prince of paradise, went before and told the blessed court of heaven that our Lord Jesus was coming and ascending. And all the blessed spirits obeyed her orders, meeting again with their lord; none remained behind. With him they met, worshiping him with all reverence they could muster. They led him with hymns and joyful songs that cannot be spoken or thought. And so, meeting together, the holy fathers and the blessed spirits sang alleluia and most joyful songs with reverence before him. They made a great spectacle and a worshipful feast; who could tell what feast it was or the joy they had when they met. And when they had paid due reverence to our lord and fulfilled his merry songs that pertain to his glorious ascension, they turned to each other, both the blessed spirits and the holy princes, rejoicing and singing:\n\nFirst, the holy spirits spoke in this manner:\n\n\"Princes of the people, welcome. We are joyful for your coming.\nAll of you are now gathered here, wonderfully lifted up by your God: Alleluia.\nTherefore, make merry and sing to him who came in such a way.\" Gloriously styled, princes of God's people above heaven and heaven. Alleluia. And the holy fathers joyfully answered, Alleluia. Our keepers and helpers, Alleluia. Joy and peace be ever, Alleluia. Sing and make mirth also to our God king and savior. Alleluia, all alleluia. And furthermore, all together sang and said, \"Now we go merely into the house of our Lord, alleluia: and that worshipful city of God that shall receive us all together, alleluia. In impromptu and songs of joy and mirth, Alleluia, alleluia. Lo, there was much mirth and joy. All they sang and sovereignly rejoiced, as the prophet David says, \"God sets in heaven in most wonderfully joyful ways. Apostles ascended that saw him at that time, and in the voice of a trumpet, that is, in the voice of angels that appeared then and spoke to the apostles. Sothly, our Lord Jesus stood up then openly, to the comfort of his mother. And the apostles, as long as her bodily sight would suffice, saw him. And after a bright cloud took him.\" him from her eyes; and in a moment, that is in an unfathomable short time, he was with all his angels and the aforementioned fathers in the highest heaven. O Lord, what joy was then to see that blessed Lord so glorious ascending! Sincerely I believe that whoever might have seen that\nas the apostles did. And therewith heard that joyful song of angels and holy souls with him ascending, for the passage of joy from his soul should have departed from the body. And went up to heaven also with them: and no wonder, standing and looking up after him in heaven. For they were so ravished by that blessed sight of him that they had forgotten themselves. And he sent them angels to comfort them: in that they heard the angels' witness agreeing with them: of that ascension of our Lord. And when the angels had bidden them that they should no longer look after Jesus' bodily presence in that form that they saw him then, but rather wait for the time when he should come in that same form bodily to judge all quickly and dead. But they should turn a yen into the city and there abide the holy ghost, as he had said before. Then our lady prayed meekly to the angels to recommend her to her blessed son. And then lovingly inclining to her, they gladly took her bidding, and also the apostles and Mary recommended them in the same manner. After the angels passing from them, they turned again into the city as they were bidden to mount Syon: there abiding the holy ghost of our Lord Jhu. Now go we up with devout contemplation to our Lord Jhu. Beholding in imagination heavenly things by likenesses of earthly things. How he, with all that was said, worthy and blessed multitude of holy souls, opened heavenly gates that were before that time closed against mankind as a worthy conqueror. Joyfully entering: and gladly before the aforementioned Father, I take thee, who hast given me the victory over all our enemies and adversaries. And lo, Father, here I present to thee our friends who were held in thrall. For as much as they... I have left this world to send the holy ghost to my brethren and disciples. I pray the Father fulfills my request. I also recommend them to the Father, who took him up and seated him at his right hand. And he said, \"All power and judgment I have given you. Dispose and do as you please, after that all the holy fathers and blessed spirits, who had fallen down lowly with all reverence in worship of the holy Trinity. Rising up, they began again to see her songs of joy: and unapproachable Jore before the throne of God. For since Moses and the children of Israel sang in thanksgiving and loving of God when they had passed the Red Sea and their enemies were drowned there, and also Miriam, Aaron's sister, with other women in the time of the tabernacle and other melodies and songs sang to God's loving. David also led his people, bringing the ark of God into Jerusalem, harping and dancing for joy before it. The archangels and chapters sang: and in other various ministrelsy. They honored and worshipped God, and Saint John says in the Apocalypse that he heard a voice in heaven of a hundred and forty and four thousand harps harping and singing a new song before the throne and the seat of the Lamb Jesus. Much more reasonably we believe: that now in this joyful time when Jesus with his company passed all sorrow, and all his adversaries were so graciously overcome, and he who was signified by the ark, Jesus, was so graciously come into the city of heavenly Jerusalem, all that blessed fellowship of spirits and souls without number sang and made joy and mirth that no tongue may tell nor heart think. Soothly now in that blessed city of heavenly Jerusalem is sung and heard the sovereign song of joy. And after the prophecy of Obadiah, by all the streets thereof is sung Alleluia: that is as much to say, Never from the beginning was there a festival so lovely as this fasting and prayer are to our Lord. There is solemn and joyful a feast. Never before shall there be such a one, but at the last after the day of doom, when all the chosen souls shall be presented there with their bodies glorified. Therefore, as I said at the beginning of this chapter, this solemnity, considered in all things, surpasses all others. Take the Incarnation of our Lord Jesus as the head of each of them: and see whether it is so that I say, first, the Incarnation of our Lord Jesus is a solemn feast and worthy, for that was the beginning of all our good and our nativities' salvation. But that was our joy and not his: for he was closed then in his mother's womb. Also, the nativity is a solemn and high feast. And worthy of mirth to be made therein. But that is also on our side, for as on his side we owe compassion for him who was born for us in such great poverty, hardships of weather and other adversities. Also, as to us, his Passion is a great feast. Through which we were brought out of the slavery of the feuds. And all our sins were forgiven. \"And as St. Gregory says, it was not unwelcome for us to be born. But it also profited us to be bought. Nevertheless, for the great torments he suffered for our redemption, Resurrection and being: there was no joy, but rather sorrow, both to him in his painful suffering and to us for our sinful deserving. Furthermore, the Resurrection of our Lord Jesus is a glorious solemn and joyful feast, both for him and for us: for then his body was glorified, and all pain and sorrow passed. And we were justified, and have an earnest and assured example without doubt of our last upward call in body and soul. And therefore, this worshipful and joyful day, as the prophet David sings by the words of the Lord, is a special day for the holy church.\"\n\n\"This is the day of the Lord made; let us be merry and glad in it. And as Augustine says in a sermon, this day is the holiest of all others.\" Before that day, our Lord himself, the blessed spirits in heaven, and mankind on earth were involved in a greater and holier ascension. Although our Lord had gloriously risen from death to everlasting life, he was still physically a pilgrim on earth, far from his own kindred heritage and realm. Regarding the second party, the angels did not yet receive an increase in their felicity by taking mankind with them into bliss. And as for the third, the gate of heavenly paradise was still closed, and the holy fathers and souls were not yet presented to the Father of heaven; all three were complete and fulfilled in his holy ascension. If we pay attention, we can see that all that God wrought and did, he did to reach this end. Without this, all his works would have been incomplete. For heaven and earth and all that is made in them are made for man, and man for the bliss of. Heaven/ And no man could come after him who had sinned up to that day. He might be ever so good and righteous. And so we may see how worthy this holy day is, and moreover, this feast of Pentecost is high and holy. The holy church makes it solemn. For on this day was it first given to it that most worthy gift. That is the Holy Ghost's Ascension. But this is for us and not for Him. This ascension day is properly the most solemn feast of our Lord Jesus. For from Him, on this day, first in His manhood, He began to sit on the Father's right hand in bliss, and took full rest from His pilgrimage. And all this is properly the feast of all the blessed spirits' Ascension into heaven. For on this day they had a new joy of their Lord whom they had never seen before in His manhood. And an angel also began first to be restored on this day the falling down of her fellows. And that in such a great multitude and number of blessed souls of patriarchs and prophets, and all the holy souls. This day first entered the blessed city of heavenly Jerusalem, its kindred inheritance above. Therefore we keep solemn the feast of one saint who passed out of this world to heaven. Much more we owe to do so for him that is St. Ascension, among all saints. Also, this is particularly the feast of our lady: for as much as on this day she saw her blessed son Jesus very God and man so gloryously crowned as king and lifted up to heaven. Yet this day is properly our feast. For this day was first our kind exalted and lifted up above the heavens. And also, if Christ had not so ascended, we could not have received the worthy gift of the Holy Ghost from him and his disciples. Those ten days from the hour that he ascended until the hour of the Holy Ghost's sending were made festivals: and he rewarded them specifically in some singular comfort every day. Though all who were present rejoiced generally, and made a joyful feast that no tongue can tell. The first day, from the hour of his ascension until the sixth of the next day following, angels made their feast. The second day they made their feast in the same manner, angels. The third day, virtues. The fourth day, powers. The fifth day, principalities. The sixth day, dominions. The seventh day, thrones. The eighth day, cherubim. The ninth day, seraphim. And so these nine orders of angels continued their feasts until the sixth hour of the vigil of Pentecost. And from thence to terce of the day following \u2013 that is, the Sunday of Pentecost \u2013 the holy fathers with their families made their feast to Jesus. Blessed be he without end. Amen\n\nAfter our Lord Jesus had gone up to his bliss, and the angels had bidden the disciples to return to the city, as it was said before, they with his blessed mother worshiped him and kissed him deeply. The text describes St. Peter's return to the steps where he last touched the earth. According to Luke's gospel, they went back to Jerusalem with great joy. There, they continued to abide in the coming of the holy ghost, engrossed in devout prayers, loving God and blessing the Lord. The fortieth day after the Ascension was the fiftieth day of Jesus' resurrection. Jesus said to the Father, \"My Father, you now have in mind the behest that I made to my brothers of the holy ghost.\" The Father answered, \"My dear son: I am well pleased with that behest. And now it is time that it be fulfilled.\" He also said to the holy ghost, \"Go down to our disciples and fill them with your grace: comfort them, strengthen them, teach them, and give them boldness and joy.\" Immediately, the holy ghost came down with a wonderful noise in the form of burning tongues upon a hundred and twenty disciples. Twenty disciples gathered together and filled themselves with all joy, virtues, and grace. By virtue of this, the disciples strengthened, enlightened, and inflamed one another in every part of the world, making it subject to them in great measure. This is a worthy feast. And among other sweet and lovely feasts, this is the feast of him who is loved properly, as Saint Gregory says, for the Holy Ghost is love. Therefore, he who loves God should be especially enflamed with love or at least with a burning desire to love in this feast. But this will not be with fleshly or worldly love mixed in, as Saint Bernard says in a sermon on the Ascension: \"He greatly errs who thinks to mingle together that heavenly joy with these bitter ashes of fleshly liking, or that sweet ghostly balm with this venom, or those gracious gifts of the Holy Ghost with these carnal desires.\" And no wonder, for as the same Bernard says, \"The apostles, for the time that they were on earth, were not yet united with the heavenly joy, but were still in the flesh and subject to the passions.\" Though he was present with them for the love they had for his body, yet they were unable to receive the holy ghost perfectly as he had said. But if I leave you, the holy ghost will not come to you. Much less is one who is bound by love to rotten muck or a stinking carriage able to receive the purest and sweetest love of the holy ghost. For there is no accord or binding together of sincerity and vanity of light and darkness of the spirit and the flesh of fire and cold water. But perhaps you do not feel the sweetness and comfort of that ghostly likeness and love. I say to you without the comfort of love and liking, I cannot be what I shall not do then while I do not feel that ghostly love.\n\nSaint Bernarde answers thus and says to the one:\n\nForsake first fully and truly all worldly comfort and fleshly love and liking. Abide awhile in devout prayers, as the apostles did, abiding the coming of the holy ghost. The ghost's coming is uncertain, and you will feel it soon. He will come to comfort you more than you ever could imagine or think. In great comfort, he will forsake worldly comfort for God. The same Saint Bernard concluded in these words.\n\nThe apostles remained persistent in this gathering, united in prayer with the woman Mary, Jesus' mother. Learn to pray in the same manner: learn to seek Bernard, knock at the door until it is opened to you. Our Lord knows your freewill and your weakness. He is true, and will not allow you to be tempted beyond what you can bear. I trust in him: if you remain true, you will not endure the tenth day. But he will come beforehand and comfort your desolate soul. Pray in his blessings for spiritual sweetness. In those spiritual drinks that he will make. \"drink often in soul: that you shall be joyful and glad, that ever you forsake the false comforts of the world. By this said sentence of St. Bernarde, we may see in part what is required to receive the Holy Ghost and his love. Therefore, that we may be able to receive this great gift of the Holy Ghost and his comfort, and afterward come to the bliss that our Lord Jesus has now prepared for us. Leave us and hate we all false love and liking of this wretched world. Set not our love on the stinking flesh and nourish it not in desires: but continually desire to be departed from it. Thus, through the grace of the Holy Ghost helping us, we may follow somewhat the blessed life of our Lord in this world. And after go up to him: and to our kind heritage of bliss in the glorious city of heavenly Jerusalem. Where he sovereign king with the Father and the Holy Ghost one God in Trinity lives and reigns without end. Amen\n\nThis ends the contemplation of the blessed life of our Lord.\" Lord Jhu: The process, as it is here written in English language, is longer in some parts and in other ways than that of Bonaventure. Therefore, it seems inappropriate to follow this process by the days of the week, according to the intent of the said Bonaventure. It would be too tedious, and not in comfortable dining rooms, due to the frailty of humanity, which has a liking to hear and know new things, and those who are seldom heard are often in the more attentive state. Therefore, it seems best to me that every devout creature who loves to read or hear this book take the parts of it as seems most comfortable and stirring to his devotion. Sometimes one, and sometimes another, and especially in times of the year and the feasts ordained in the holy church, according to the relevance of the matters. And for as much as that blessed and worthy feast of the precious sacrament of the Lord's body, in which he is every day bodily present, is concerned. Presented to us for our greatest comfort in earth is the end and conclusion of all other feasts of him, graciously and reasonably ordered by the holy church, as it was said before. With the grace of the Holy Ghost and of him from whom this feast is. We will speak a little more to comfort those who truly believe, and to the confusion of all false Lollards and heretics.\n\nBlessed be the name of our Lord Jhu and his mother Mary now and forever without end. Amen.\n\nHe made a memorable remembrance of his merciful deeds and the merciful Lord gave this food to those who fear him. These words of David in Psalm 119 dreaded him. This precious ghostly food is that of the blessed body of our Lord in the sacrament of the altar, which he grants every day in the form of bread to all those who truly fear him as their Lord God. By this fear, they keep themselves from deadly sin and meekly stand steadfast in the belief of holy church.\n\nAnd this ghostly food he grants and has made thereby a special mind of. This refers to the mysteries, that is, the remembrance of his miraculous and blessed Passion and Resurrection, and of his glorious Ascension, and generally of all the miraculous works and deeds of him in his blessed life in this world, which is recounted in this entire book. For beginning with his blessed Passion, which he suffered for us: at what time he should depart from this world to the Father the night before his Passion, at that worthy supper with his disciples, as it is said before, he made and ordained this most sacred and most worthy sacrament of his flesh and blood. He yielded his body as food and his blood as drink for a special remembrance of his Passion and death. For thus he said to his apostles in the first institution of this most holy sacrament, \"This do in remembrance of me.\" Therefore, the most holy and most worthy remembrance of his Passion and loving self-giving to us should forever be this high and worshipful sacrament. This is that. Precious ghostly mete is the special mind of our Lord Jesus, having a ghostly resemblance and the savor and taste of all sweetness. It is this sweet memorial whereby we are withdrawn and kept from wickedness, and comforted and strengthened in goodness, and daily increased in virtues and grace in sincerity. This is the precious memorial that deserves to be printed ever in our mind and kept in the inward affection of the heart in continual mind of him who gives us this sweet memorial and precious gift. For whose mind is often seen is likely printed in the heart. Thus, our Lord Jesus, in his great mercy, has made a likeness of his mercies, specially giving this mete to him who fears him. We shall understand that men fear God in two ways, and afterwards he gives this mete differently to them. Some fear God as servants fear their lord, living in obedience and avoiding sin only out of fear of punishment. And to them he gives this mete differently. These men: if they are out of deadly sin and in grace, our Lord gives this said food as to their ghostly sustenance. So, by the virtue thereof, they are sustained in life of the soul and kept from everlasting death. But other men fear God as true children fear their father for His love. And to these men, our Lord God gives His precious meat. Not only for their ghostly sustenance, but also for their sovereign likeness and wonderful comfort in the soul. And of these men, the prophet David speaks in these words: \"O Lord God, how great is the manifold sweetness of Thy goodness, which Thou hast hidden from them that fear Thee.\" But those who do not fear God have neither ghostly sustenance nor a healthy liking of this precious and noble meat. Instead, through their own wickedness and unfavorable disposition in the soul, they take it and eat it for their ghostly death and everlasting damnation. And these are two kinds of people: one is of those who do not fear to receive. This holiest sacrament is defiled by deadly sin, or default through fear, continuing in sin. For as the wise man says, \"The fear of God casts out sin.\" Therefore, whoever continues in deadly sin, it is an open proof that he does not fear God, and thus he is unable to receive it. He eats this worthy sacrament unworthily. Another kind of people who lack the fear of God are heretics. These, in the absence of buxom fear of God and the church, presume upon their bodily senses and reason. They do not believe the holy doctors have taught and the church has determined about this blessed sacrament, but falsely claim and obstinately say that it is bread in its kind as it was before the consecration. Thus, the substance of bread is not transformed into the substance of God's body; it remains bread as it was before. Because it seems so to all their bodily senses, this error and heresy, and all other errors concerning this holiest sacrament, without a doubt springs from spiritual pride and presumption. Kindly wise in default and lack of lowly fear, for either such men believe that God can work all miracles above the coming course of nature: as holy church teaches in this holy sacrament or nothing else, and if they do not believe that, then they fear Him not as the almighty God: and so they are worse than infidels or Saracens. For they both believe that God is almighty, and on the other hand, if they say and believe that God, for He is almighty, can work those miracles, but they do not believe that He does so. For as much as their kind by reason tells them the contrary, then they do not fear to oppose the sovereign goodness and the party that holy church teaches and upholds by means of this holy sacrament, and in that they prove themselves great fools. For though it were so, it would be in doubt whether the teaching and belief of this holy church about this holy sacrament is true or not, or else also if it were so, it would not be a great peril to the sick person. Or else. In it we are entirely one: we participate in it for the goodwill of God and the holy church, and there is no danger of idolatry as the false heretics claim. We honor and make the host our God. For we say and believe that in this holy sacrament, the bread is transformed into God's body by the power of Christ's words. Therefore, we honor not the bread but God and his blessed body in the form of bread - that is, in the likeness of bread that we see with true faith in our spiritual eyes. With love and fear of God, and standing steadfastly in the faith as the holy church has taught us specifically about this most holy sacrament, we shall consider and inwardly behold the kindling and nourishing of our love for our Lord Jesus. The marvels that he performs and works in it in two ways: first, every day privately, and second, in a mysterious and ineffable way. nother maner somtyme openly: wherof we haue kno\u00a6wynge by true tellynge of myracles shewed wythout forth\u25aa Towchyng the fyrste manere of merueyles. it is a full grete\nmerueyle. that by vertue of crystis wordes: brede is torned into goddis body: and wyne in to his blode / And to strength vs in bileue of this merueyle whe shal haue in mynde that he with the self myghte of his worde made all the worlde of nought: and of the rybbe of adam made eue in flesshe & blode: and tor\u00a6ned the wyfe of loth in to an ymage of salte. and moyses yer\u00a6de in to a serpent / And welles & waters of egypte torned in to blode / wherfore sythen god almyghty wrought all thyse mer\u00a6ueyles: and many moo aboue the reason of man and the co\u2223myn cours of kynde / why maye he not also by the self myght torne brede in to his body / There is noo reason to preue the contrary / But yf we wolde saye that god were not almygh\u00a6ty\u25aa That god forbede / .\n\u00b6 Also it is a grete merueyle that the self body of our lorde Jhesu that sittyth in heuen vpon the faders Right half is truly and holy in all places of the world where this sacrament is treated sincerely, containing in it the self-flesh and blood that was conceived by the holy ghost and born of the blessed virgin Mary, and hung on the cross for our salvation. This cannot be fully comprehended by human reason, but only stands in belief. There is a manner like a marvel in kind, that a word spoken by one man to many is holy in him who speaks it and also in all those who hear it, no matter how many there are. It is also a great marvel that so great a body of our Lord Jesus is fully and holy contained in so little a quantity of host, and if that host is divided into many small pieces, it is as fully present in every part as it was in the whole. There is also a likeness in kind, how the image of a man's great face and great body is seen in a little mirror, and if it is broken and divided, yet in every part it is present. semith all the whole image. Not only in part: after the parts of the glass so broken. Many other wonderful marvels our Lord God Almighty works in this precious sacrament of his endless mercy for our ghostly comfort and healing of the soul. Which we may not comprehend by kindly reason; and our bodily marvels of this worthy sacrament. But it is most sure to a simple soul, sufficing to save one. Thinking and feeling in this matter the aforementioned marvels and all other of this blessed sacrament. Thus have holy doctors taught and the holy church determined. And therefore I believe and truly hold, though my kindly reason disagrees. For as St. Gregory says, \"Faith has no merit: to which human reason yields experience. Touching the second manner of marvels and miracles shown without forth by the virtue of this holy sacrament: and in this holy sacrament, as we find written: 'For three reasons it shows in diverse manners those marvels and miracles.'\" In this precious sacrament, that is, to comfort and kindle the love of those who truly believe in this blessed sacrament, and to worship it more fervently. Also, through special grace, to convert and openly show miracles and marvels of this blessed sacrament to those who truly believe, kindling their hearts into a more fervent love of God. We find written in the top of the holy Confessor St. Edward the king, whose body lies in a shrine at Westminster. The worthy cleric and holy abbot of Rievaulx, Alfred, wrote this, speaking of this matter:\n\nIn the worthy monastery of St. Peter, called Westminster, and at the altar consecrated there in the worship of the Holy Trinity, King Edward the Holy, whose authority in truth is well-known, heard Mass one day with the worthy earl called Leverer. The latter, with his noble wife Godiva the countess, was the founder of many worthy houses of religion. When it came to the consecration, and the form of God's body was held up to the people between the priests' hands, according to the use of the holy church. He who is fairest in shape before all men, our Lord Jesus Christ, appeared bodily in that place to both their kings. And after desiring that the king might be a partner in so great and worthy a sight, He began to go towards the king from His place. It was probably on the side, below, as long as His state required. But the king understood not what he had so graciously seen, lest we, during this time, bring it forth into common knowledge: lest we thereby fall into vanity and pride through the opinion of the common people concerning us, or lest the envy of malicious men let and destroy true belief in the words of the same. Therefore, after the earl had gone from the king's court by the inspiration of the Holy Ghost, as it is to be believed, he was taught to keep the commandment and the horse's reins. his lorde / And yet therwyth that highe vertuous myracle shol\u00a6de not be fully vnknowen to them that were after to come / For after he came to the monastery of wircestre. and there in confession to a Religyous man he tolde the forsayd myracle chargyng hym in manere as the kynge had charged him: and prayed hym that he wolde wryte the preuytee of soo worthy a visyon. and put in suche a place that it mighte be vnknow\u00a6en to hem that then\u0304e were liuynge: and that it myght be kno\u00a6wen to hem that were to comyng / And so dyde that holy ma\u0304 after the erles prayer / He wrote all thorder & maner of the for\u00a6sayd visyon in a bylle. and layd it amonge relyques closed in a cofre: the whiche cofre longe tyme after ye kinges deth with out man\u0304es honde thrugh the myghte of god as it is to bileue was founde open / And thenne the bretherne of that place be\u2223sily serchynge the reliques fou\u0304den the forsayd bylle: and radde it / And after for asmoche as they wolde not that soo grete a tresour and worthy myracle sholde be hidde. they Published it in the ears of the people openly and as the king wished. It was hidden for a time, but after, according to the ordinance of God, it was publicly revealed. This was done to prove the king's meekness, who had hidden it. And furthermore, by the open knowledge of this great miracle, the faith of true believing men should be confirmed and strengthened in the worship of our Lord Jesus. In special comforting of true livings, and more fervent stirring to his love, Amen.\n\nAccording to the same purpose, I find writing in the long life of Saint Hugh, bishop of Lincoln, and first monk of the Carthusian order and prior of Witham. The life was written by a chaplain of his, and another monk of the same order who heard and saw him write. Among other things, in this manner, he wrote:\n\nIt happened on a Saturday, the aforementioned bishop Saint Hugh dwelling at a manor of his called... Bukedene was singing Mass for our Lady according to his custom of that day. A devout clerk, sent to him by special revelation of God, was present. There is written a fair process concerning another matter which we pass over here. As for our purpose, it was during the consecration when the bishop held up God's body in the form of a host. Between the priests' holy hands, our Lord God appeared in the likeness of a beautiful, little child. The clerk who saw it was deeply moved and continued in fervent devotion and pious prayers throughout the Mass until it came to the point where the host should be lifted up above the chalice. And he departed in three. At that time, he again saw the likeness of the aforementioned Jesus, God's Son in heaven, bending towards the Father for the salvation of mankind. After the Mass was fully ended: The selfere clerk speaking privately with the holy bishop related to him first the revelation mentioned before. After the fair vision of God's body, he declared this, along with the blessed sight: which it is no doubt that you too have seen it more clearly. For longer and nearer, it is worthier. And thereafter, both the bishop and he spent a great while together in counsel. The clerk became a religious man, and afterwards went to everlasting bliss. Amen.\n\nRegarding the second cause of miracles and marvels, it was shown in this blessed sacrament of God's body. That is to say, to convert those of misbelief into the true faith. We read in the life of Saint Gregory the Pope and worthy doctor in this manner:\n\nThere was a matron of Rome; she offered certain loaves of bread to Saint Gregory every Sunday, from which was made the body of God. Upon a Sunday, when St. Gregory wished to confront the wayward woman with one of them for this very purpose, I also find written in the aforementioned life of St. Hugh: that upon a time as St. Hugh was traveling through France, he lodged for a while in a town called Joye. There came to him the parish priest of the town. This man was old and reverent in appearance, and seemed wonderfully penitent for his sins, as it was supposed. And it follows after in the process: this man, speaking of himself in this manner: \"When I was that age, he said, I was made priest, but neither in years nor manners according to that worthy degree through temptation and the goading of the devil, I fell into a great deadly sin. In this sin, I continued without contrition and confession: that is horrible to hear. So I was defiled in body and soul. And spiritually blind and sick in the faith: I dared to sing my mass.\" And I did not dare to treat and receive that worthy sacrament of Christ's precious flesh and blood. And on a day as I was at mass in time of the consecration, fell into my mind the great horrible sin which I had long continued in. And among other wretched thoughts of my blind heart, I thought in this manner: Lord, whether that precious body in flesh and blood of my Lord Jesus, which is called the brightness of everlasting life and the ghostly mirror of the Godhead without fear, is now made, treated, and received so foul and abominable by me, having such unworthy thoughts. When it came to the time of the fraction, and as the custom is, I had broken the host in two. Immediately fresh blood ran out of it. And that part which I held in my hand was turned into flesh. And over all, weet with the red blood. And therewith I saw this: I was astonished and abashed, and nearly out of my wits. And so I lost the counsel of all reason. All that I held in my hand. I. Let it fall into the chalice; there was then a wonderful miracle to see, and this is what it signified: wine transformed openly into human sight, turning into blood, and bread into flesh, clearly revealing the form and truth of that blessed sacrament. Furthermore, he said that when I saw these likenesses remain without any tearing or changing, I dared no longer to touch them. But privately, I reverently hid the chalice with the paten and the paten with the host. And after the Mass was completed and the people had passed, I set the chalice with the holy relics still contained within it in a convenient place beside the altar to be reverently kept. After this, I went to the pope and made a sincere confession, revealing all the aforementioned events and all my sins. And after he had granted me penance and due satisfaction, he absolved me. And so, after the miracle was publicly acknowledged and known, many people came from various countries to see those things. \"precious relics with great reverence honor our Lord. He alone performs such high miracles and wonders. Then the aforementioned priest prayed to the clerks of St. Hugh, telling them the entire tale, requesting that they also tell it to him. So he might be helped before God through their holy prayers. When they had done so, supposing that he would have a great desire to see the aforementioned miracles, he answered in this manner: \"This is worthily to be noted concerning the faith in this holy sacrament. Well he said in the name of one real Lord, 'Let them have the tokens of her miraculous body for themselves? What does this concern us? Do we every day, with the truest inner sight of our soul, behold all of this heavenly sacrifice in marvel? As if anyone denies this. But let him go see the little, small portions of it with his bodily eye that does not see all with his inner eye.\"\" \"ghostly eye And when he had thus spoken, yielding his blessing to the present at his going, after he reproved his men for their curiosity: and not only stabilized them in belief. but also declared openly those things that our faith teaches us should be undoubtedly and certainly of true believing me: rather than those things that this earthly light shows to bodily sight. Thus our Lord, by special grace, openly manifests miracles and marvels in this blessed sacrament, drawing some people out of heresy and stabilizing and strengthening them in true belief, as it is now shown in various ways. Touching the reason for showing miracles and marvels in this blessed sacrament, that is, to openly prove the great virtues thereof in delivery from pains and saving from bodily misfortune. St. Gregory relates in his dialogues, and also in an homily on that Gospel of Luke, \"Si quis venit ad me\": How there was not long before his time a man taken by enemies and led into their power. And there\" nomore of him. & supposed that he had be dede: lete syng euery weke ones a masse: & offred the sacred oost for his sou\u00a6le\u25aaAnd also oft as the masses were soo done for his soule. so of tymes his feters & bondes were loosed in that pryson / For longe tyme after wha\u0304 he was delyuerde out of pryson. & come home in to his owne cou\u0304tree: he told his wif with grete mer\u00a6ueyle. how y\u2022 certain dayes euery weke his bondes were losed & vndone\u25aaAnd his wif besily accou\u0304tyng & notyng the self day\u00a6es. vnd{er}stode wel & had knowledge that as oft she lete offre the sacred oost for hym. soo oft was he loosed & his bo\u0304des vndone And then\u0304e the forsayd saynt gregory concludeth in this sente\u0304\u00a6ce / wherfore dere bred{er}n herof in certayn consyderaco\u0304n takyth & gadreth in to your mynde of the sacred oost that is offred of vs. how moche it maye in ourself vnbynde ghostly the bonde of our herte. fythen that it offred of one man was of soo gre\u00a6te vertue that it myght loose in a nother the bo\u0304de of his body wherfore moche owyth euery A priest was to love to sing his mass often: and to dispose himself thereto by clean life and contrition and confession. To this same purpose, the aforementioned Saint Gregory tells in this book called Dialogues, how once when a bishop was sailing towards Rome, a great tempest arose, and he was in despair of ever escaping and reaching land. The little boat following the ship after the rope where the boat was tied to the ship by the violence of the tempest was suddenly broken with the boat itself. He was supposed: assuming the sailor was drowned and dead, he offered a helpful sacrifice to God for the consolation of his soul. And afterwards in the same ship, he was restored and took the sea towards Italy. And when he came to the harbor of Rome: there suddenly he found the aforementioned sailor alive, whom he had thought was dead. Glad and joyful, he asked him in what manner he had lived so many days in such great peril of the sea. Answered and told how, in the floods of the tempest, he was cast up and down, now above the boat full of water and now under. And at last, what for travel and what for fasting, when he was so overcome and near death. He knew not forsooth, whether he slept or woke. Suddenly, he thought that one appeared to him in the midst of the sea. And his soul,\n\nThis shows our Lord Jesus Christ openly by miracles and marvels the sovereign virtue of his blessed sacrament. And not only in helping and saving men alive, as it is now heretofore said. But also that is more to charge in loosening and unbinding of souls in purgatory. As the same Saint Gregory tells in the aforementioned book clearly of a monk that for the sin of proper penance, the profit and virtue of special masses done and sung, both for the quick and the dead,\n\nThe holy sacred host singularly and sovereignly helps to unbind our souls from sin. And most principally pleases thee. king of heaven: and makes himself soft towards us when he comes to judge us: so that it is offered with the tears of compassion and the purity of heart. For he who rises from death in himself shall never die. Yet, by this blessed east for us, he suffers in his mystery. For as often as we offer to him the host of his passion, so often we make new to ourselves his passion for our undoing from sin. Thus our Lord Jesus, full of mercy, sheds sovereignly his endless mercy upon us in making and yielding of this most precious ghostly food of his blessed body. It works in various ways, as it is said, his miracles and marvels are openly shown in this excellent sacrament. And yet it continues privately and wonderfully in them who by true belief and love fear him. But this love and fear are lacking for many great scholars. Who live so much upon their own kindly reason and the principles of philosophy, that is, human wisdom grounded only in kindly reason of man, that they will not leave the true faith taught by the holy church. Of this blessed sacrament, and therefore they do not feel the true, comfortable effect of the miracles and wonders previously mentioned. Neither open nor secret to receiving this holy sacrament, wherefore many people are deceived in the party that give greater credence to that great clerk, according to human reason, than to the church in this matter, only in faith above reason. For no man can err more quickly in belief of the sacraments of the church, and especially in this high, wonderful sacrament of Christ's precious flesh and blood, than great scholars. But they have the grace of true humility and fear: whereby they leave their own wit and human reason, and submit humbly through true faith and the doctrine of the church. That grace has been granted to us by God especially in these last days, which seem near the coming of Antichrist and his disciples. They will primarily destroy the true faith in this blessed sacrament. \"Man's coming and miraculous works, as St. Gregory in his Morals says about the word of Christ in the Gospel, speaking of ante-Christ and his disciples: \"There shall rise up false Christians and false prophets. And they shall show and perform great signs and wonders, so much so that if it may be, God's chosen people will be led into error.\" Sincerely says St. Gregory: \"Our true martyrs perform miracles when they suffer torments and pains. But then, to say the truth, at the coming of ante-Christ, his disciples, when they inflict torments and pains, they shall also perform miracles. Let us then consider and remember what temptations of human thought will be: when the meek martyr submits his body to torments, and the tormentor before his eyes performs miracles? Whose virtue will then be so deeply rooted that he will not be moved in his thought when he sees that he also inflicts torment?\"\" The words of Saint Gregory reveal that Antichrist will openly appear through signs and wonders. He will be highly revered through miraculous works, but also feared through cruel tormenting. These are the words of the holy doctor, Saint Gregory, and many others speaking of the wonderful might of Antichrist and his disciples. And it is likely that, since the greatest comfort of our Christian belief stands in this most excellent sacrament of Christ's body, Antichrist and his disciples will primarily work towards its destruction. They will do this in two ways: first, through the clergy and evidence of the world according to natural reason; and second, through many miracles working in false deception. We have seen the first way in our days, as the disciples of Antichrist, called Lollards, have caused much division and error in the holy Church. The false doctrine of his master deceived him, who through his great clergy and learning of philosophy gave more credence to this blessed sacrament due to its special miracle of God above its natural form: the substance and other accidents of bread and wine are present without their kindly substance. He scorned it, and in doing so he deceived himself and led many others astray regarding the belief in this holiest sacrament. He gave more credence to him for the opinion of his great clergy than to the true doctrine of the holy church. And thus, in our days, Antichrist has worked in the first manner as before said by this false master of the Lollards, and many of his disciples into the destruction of true Christian belief concerning this blessed sacrament of Christ's body, and many other points against the holy church, not through the second manner, that is, the working of miracles and marvels. For Antichrist would have had such great power that they would have worked miracles and marvels with their reasons as well. Had this holy church and true belief, particularly in the blessed sacrament, been extensively destroyed due to the instability of the most people, notwithstanding the great miracles and marvels that our Lord has shown before in this holy sacrament, as it is said. But also consider we how our Lord Jesus, in his unspeakable goodness, gives himself to us daily in this precious sacrament as a conclusion. And most specifically, he offers us the most comfort and help for our wretched life. The whyches are full of temptations and overshadowed by many enemies. Therefore, it is beneficial for us to continually cry out for the swift virtue of this blessed sacrament through the words that the holy church sings in the hymn of this sacrament: \"O thou helpful host that.\" Open the door of heaven, the battles of our enemies oppress and overcome us. Therefore, give us strength to withstand and bring us help in overcoming: temptations and vices; getting virtues; and increasing fervent affections for our Lord Jesus. As a full end to all his blessed life was written before,\n\nPrinted by Wynkin the Worthy\n\nHeartiest holy body of our Lord Jesus Christ, who is now truly contained in this most excellent sacrament,\n\nI acknowledge my Lord God with my mouth. I love Him with all my heart. I desire Him with all the inward affection of my soul,\n\nI beseech the sweet Jesus that Thou, in Thy sovereign goodness, visit my sick soul today, desiring to receive the most holy sacrament and all grace: so that I may find medicine and healing in body and soul through Thy blessed presence.\n\nLord Jesus, behold not my wickedness. Manyfold neglects and my great unkindness, but rather to your sovereign mercy and endless goodness. Truly, you are the holy lamb without spot of sin, offered today to the everlasting Father of heaven for the redemption of all the world. O sweetest manna, angel's food; O most lovely ghostly drink: bring into my inward mouth the honey-sweet taste of your helpful presence. Bead in me the fervor of your charity. Quench in me all manner of vices. Shower on me the plentitude of virtues. Increase in me the gifts of graces. And grant me wholly of body and soul to your pleasing. My God, I beseech Thee that Thou wilt graciously bow Thy head: and from Thy high heaven, come down to me. I knit and join myself to Thee, made one spirit with the O worshiplful sacrament. I beseech Thee that all my enemies be removed from me by the strength of Thy cross, and all my sins be forgiven, and all wickedness be excluded by the blessed presence of Thy grace. Good Lord, grant me this. My manners, correct them. And I commit all my works and deeds to your will. My wit and understanding, be made clear to me with a new light of grace. My affection be inflamed with the fire of your love; and my hope comforted and strengthened with this blessed sacrament. So that my life may profit here in amending to be better, and at last from this wretched world with a blessed departing, that I may come to you with life everlasting. Lord Jesus, your blessed life: help and comfort our wretched life. Amen. Amen.\n\nAmen.\n\nExplicit Specklemans vita xpi cu.\nprinter's device of William Caxton.", "creation_year": 1494, "creation_year_earliest": 1494, "creation_year_latest": 1494, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"}
]