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+{"source_document": "", "creation_year": 1364, "culture": " English\n", "content": "CHURCH ***\nTranscriber\u2019s Note: Sidenotes have been treated as footnotes, with\nanchors inserted in the text at the appropriate point. Upright text\nwithin italic passages is indicated ~like this~.\nTHE LAST AGE OF THE CHURCH.\n                       UNIVERSITY LIBRARY, DUBLIN.\n   Fellow of Trinity College, and Treasurer of St. Patrick\u2019s Cathedral.\n                         AT THE UNIVERSITY PRESS.\n[Illustration]\n\u00b6 The Preface.\nA well known popular Writer on the History of the Christian Church\nhas given it as his Opinion, that whoever will carefully examine the\noriginal Records, will soon be convinced that the Merits of _Wyclyffe_,\nas a Reformer, have been considerably exaggerated.[1] How far this is\ntrue or not, the Writer of these Pages will not attempt to determine;\nbut certain it is, that to \u201cexamine the original Records,\u201d with a View\nto discover the real Doctrines and Opinions of _Wyclyffe_, is much more\neasily said than done; and the Reader who seeks for Satisfaction from\nthe Biographers of the Reformer, or from the Historians of the Period,\nwill soon be convinced that the original Records, and above all, the\nstill remaining Writings of _Wyclyffe_ and his Followers, have never been\nexamined with the Care and Attention necessary for the Purpose of forming\na just Estimate of his Opinions, and of the Merit of his Efforts at a\nReformation of the Church.\nThe List of _Wyclyffe\u2019s_ Writings published by Bishop _Bale_, in his\nWork, _Scriptorum Majoris Brytanni\u00e6 Catalogus_[2], has been necessarily\nmade the Basis of all that subsequent Writers have collected. It has been\nreprinted, with many useful additions, by the learned and indefatigable\n_John Lewis_[3], of whose Labours every Student must speak with\nGratitude. Mr. _Baber_[4] also has done much towards assisting future\nInquirers, by the very valuable List of the Reformer\u2019s Writings that he\nhas compiled. Here, however, we must stop; Mr. _Vaughan\u2019s_ Compilation[5]\nhas not added much to our Knowledge of the Subject, nor can it be\ncommended either for Accuracy or Learning; and Mr. _Le Bas_[6] does\nnot profess to do more than follow his Predecessors. His humbler Task,\nhowever, has been executed with great Elegance and Judgment.\nThe Truth, therefore, is, that until the Works of _Wyclyffe_, real\nand supposititious, be collected and published, it is vain to talk of\ndetermining his Opinions, or fixing his real Merits as a Reformer; and\nit is with the Hope of directing Attention to this Subject that the\nfollowing Tract is now printed. The learned _Henry Wharton_[7] was\nwilling to believe that all the Writings of _Wyclyffe_ might in his Time\nhave been recovered: \u201c_omnia ~Wiclefi~ scripta_,\u201d he says, \u201c_in Anglia\nadhuc delitescere, et ex Bibliothecis nostris qua publicis qua privatis\nin lucem erui posse, lubenter crederem_.\u201d Perhaps we have still all the\nMSS. that existed in _Wharton\u2019s_ Time, and it may be still within our\nPower to rescue them from the Oblivion in which they have so long been\nsuffered to remain. But the Chances of their Destruction are every Day\nbecoming greater, and Delay in such an Enterprize is highly dangerous.\nIt is true that many of these Documents will be found dry, and to the\npopular Reader uninteresting; buried in the barbarous Latinity of the\nSchools, or concealed under the perhaps still more obsolete English of\nthe fourteenth Century. But they who would engage in such a Labour as\nthe Publication of the Works of _Wyclyffe_, must be above the narrow\nInfluences of modern Utilitarianism. They must keep in View a higher\nField of Learning than comes within the Sphere of Mercantile Speculators\nin Literature, or Useful Knowledge Societies. They must feel that the\nValue of these Documents as Compositions, is but a secondary Object in\ntheir Publication; the great End must be the Discovery of Truth, and the\nPreservation of the Remains of an illustrious Character in our History.\nWhat nobler, what more imperishable Monument could the Gratitude of\nEngland raise to her first Reformer, than a complete and uniform Edition\nof his extant Writings?\nThe Editor is fully sensible that the Tract which is now for the first\nTime given to the public, is very far from being a favorable Specimen\nof the Works of _Wyclyffe_. But it commended itself for Publication on\nmany Grounds: First, its Shortness. Secondly, its early Date; for it\nbears internal Evidence of having been composed in the Year 1356[8],\nand must, therefore, (if really by _Wyclyffe_,) have been the earliest\nof his Writings. Another Motive for publishing this Production is\nfurnished by the Consideration, that, if it be genuine, it reveals to\nus a Fact not dwelt upon, so far as the Editor knows, by any of the\nReformer\u2019s Biographers; namely, the Connexion which existed between the\nearlier Doctrines of _Wyclyffe_, and the prophetical Speculations of the\n_Beguins_, circulated under the Name of the famous Abbot _Joachim_.\nIt remains, however, to be proved, that the Tract now printed is really\n_Wyclyffe\u2019s_; and this, the Editor admits, seemed to him an additional\nReason for selecting it for Publication; inasmuch as it served at once\nto raise the Question, How far we have certain Grounds for attributing\nto _Wyclyffe_ the Writings that exist under his Name; nor is it perhaps\ntoo much to say, that this is a Subject which the learned World has\nnever been in a Condition to consider fully. Yet there is no preliminary\nQuestion more deserving of Attention, if we would form a just Estimate\nof our Reformer\u2019s Merits; for it must be evident to every reflecting\nReader, that if we are in any Degree uncertain of the Genuineness of such\nWritings as are quoted under the Name of _Wyclyffe_, the Conclusions\ndrawn from them, as to the Nature and Character of his Doctrines, must be\nin the same Degree uncertain, and destitute of Authority.\nIn the present Case, the Grounds upon which the following Treatise has\nbeen assigned to _Wyclyffe_, are no more than these:\u2014First, that it is\nfound in a MS. Volume of the fourteenth Century, which contains several\nother Tracts, that are believed to be _Wyclyffe\u2019s_. Secondly, that it has\nbeen ascribed to _Wyclyffe_, by Bishop _Bale_, Mr. _Lewis_, and, after\nthem, by his more modern Biographers.\nThese Remarks are not made with a Design to cast any Doubt on the\nGenuineness of the following Treatise. It is very probably by _Wyclyffe_,\nalthough we have no better Reason than the Authority of _Bale_ for\nthinking so. But if any Reader should entertain a Doubt on this Subject,\ndeeming the Tract unworthy of our Reformer, (as many will doubtless\nfeel it to be very different from what they would have expected from the\nPen of _Wyclyffe_,) the Editor must confess himself unable to satisfy\nsuch Scruples; nor is he aware of any Argument by which the Authority\nof _Bale_ and _Lewis_ can be supported. The Conclusion, however, to\nwhich he desires to bring the Reader, and for the Sake of which he has\nhazarded these Remarks, is simply this, that until the various Treatises\nattributed to _Wyclyffe_ are collected, and rendered accessible to the\nLearned, it is vain to think of deciding the Question how far any given\nTract is worthy or unworthy of his Pen. One other Particular, concerning\nthe following Work, remains to be considered. Mr. _Vaughan_[9] tells\nus that \u201cthis is one of the Reformer\u2019s Pieces that is to be found only\nin the Library of Trinity College, Dublin;\u201d and this may, for aught we\nknow, be true, although perhaps it only means that no other Copy of the\nTract was elsewhere found by Mr. _Vaughan_. Certain, however, it is,\nthat Bishop _Bale_ has entered the Treatise in two different Places of\nhis Catalogue, and under two different Titles; from which we may infer,\nthat in his Time, or in the Times of those from whom he copied, the\nTract was found in two different Collections. In one place he enters it\nthus[10]:\u2014(See No. 84 of _Lewis\u2019s_ Catalogue.[11])\n    \u201c_De simonia sacerdotum_, lib. 1. _Heu magni sacerdotes in\n    tenebris._\u201d\nIn another place[12] he gives it the Title under which it is now\npublished, and describes it thus[13]:\u2014\n    \u201c_De ultim\u00e2 \u00e6tate Ecclesi\u00e6_, lib. 1, _Sacerdotes, proh dolor!\n    versantes in vitiis._\u201d\nIt is by no means improbable, therefore, that a second Copy of the Tract\nmay still exist, under some Disguise, in our public or private Libraries.\nThe Volume from which the Treatise is now printed, is preserved among\nthe MSS. of Archbishop _Ussher_, in the Library of the University of\n_Dublin_. It appears to have been once the Property of Sir _Robert\nCotton_, whose Autograph is found on the lower Margin of the first Page,\nin his usual Form of Signature[14]:\n    \u201c_Robert Cotton Bruceus._\u201d\nOn the upper Margin of the same Page, in a Hand of the early Part of the\nsixteenth Century, now nearly obliterated, may be traced the Words,\n    \u201c_Wiclefe roas a thousand thre h\u016bderyd thre schorr and uiij._\u201d\nOver which Sir _Robert Cotton_ has written,\n    \u201c_Anno 1368. Wicklif workes to the Duk of Lancaster._\u201d\nNothing appears in the Volume to indicate the exact Year in which it\nwas transcribed, but the Hand-writing would lead us to assign it to the\nlatter End of the fourteenth or Beginning of the fifteenth Century. It is\nimperfect in some places, but contains a very valuable Collection of the\nTracts of _Wyclyffe_, for a complete List of which the Reader is referred\nto some Papers that were published in the Year 1835, in the _British\nMagazine_[15]; where he will also find an Account of the Treatise, now\nfor the first time printed, \u201cOn the last Age of the Chirche,\u201d with an\nExposure of certain Mistakes that have been committed respecting it.\nSeveral of the Remarks contained in those Papers have been transferred to\nthe Notes, which will be found at the End of the present Volume.\n[Illustration]\n\u00b6 The last Age of the Chirche. By John Wyclyffe, S. Th. P.\nM.ccc.luj.\n[Illustration]\nThe last age of the Chirche.\nAlas forsorwe grete prestis sittinge in derkenessis[16] & in schadewe\nof dee\u00fe/ no\u021dt hauynge him \u00feat openly crie\u00fe/ al \u00feis I wille \u021deue \u021dif\n\u00feou auaunce me. \u00deei make reseruaciouns/ \u00fee whiche ben clepid dymes/\nffirst fruytis/ o\u00feer penciouns/ aftir \u00fee opynioun of hem \u00feat trete \u00feis\nmatir. For no more schulde fatte beneficis be reserued \u00fe\u0101ne smale/ \u021dif\nno pryuy cause of symonye were tretide/ \u00fee whiche I seie no\u021dt at \u00feis\ntyme. But Joachur[17]/ in his book of \u00fee seedis of profetis & of \u00fee\nseyingis of popes & of \u00fee chargis of profetis/ tretynge \u00feis matir/ &\nspekynge of \u00fee rente of dymes/ sei\u00fe \u00feus[18]/ foure tribulaciouns Daui\u00fe\n\u00fee profete ha\u00fe bifore seid/ \u00fee seuynty & nyne chapitre/ to entre into\n\u00fee Chirche of God/ & Bernard[19] acordi\u00fe \u00feere wi\u00fe/ vpon cantica/ \u00fee\n\u00fere & pritty sermon/ \u00feat ben/ a ny\u021dtly drede/ an arwe fleynge in day/\nchaffare walkynge in derkenessis/ & myddais deuylrie/ \u00feat is to seye/\nantecrist. Ny\u021dtly drede was whanne alle \u00feat slowen seyntis demyd hem\nsilf do seruyse to God/ & \u00feis was \u00fee firste tribulacioun \u00feat ontrede\n\u00fee Chirche of God. \u00dee arwe fleynge in day was desceyt of heretikis/ &\n\u00feat was \u00fee secunde tribulacioun \u00feat entred \u00fee Chirche of Crist. \u00deat is\nput of bi wisdom of seyntis/ as \u00fee firste was cast out bi stedfastenesse\nof martiris. Chaffare walkynge in derkenessis is \u00fee pryui heresie of\nsymonyans/ bi resoun of whiche \u00fee \u00feridde tribulacioun schal entre into\nCristis Chirche/ \u00fee whiche tribulacioun or angusch schal entre \u00fee Chirche\nof Crist in \u00fee tyme of \u00fee hundrid \u021deer of .x. lettre/ whos ende we ben/\nas I wele preue/ & \u00feis myscheif schal be so heuy \u00feat wel schal be to\n\u00feat man of holy Chirche \u00feat \u00fe\u0101ne schal no\u021dt be on lyue. And \u00feat I preue\n\u00feus bi Joachrin[20] in his book of \u00fee deedis of profetis. Men of ebreu\ntunge haue\u00fe xxii lettris/ and byng\u0233n\u0304ge fro \u00fee first of ebrew lettris/\n& \u021deuynge to euery lettre an hundrid \u021deer/ \u00fee oolde Testament was endid\nwh\u0101ne \u00fee noumbre \u021deuen to \u00fee lettris was fulfillid. So fro \u00fee bygynnynge\nof ebrew lettris in to Crist/ in \u00fee whiche \u00fee oolde Testament was endid/\nweren two and twenty hundriddis of \u021deeris. \u00deis also schewi\u00fe openly bi\ndiscripcioun of tyme/ of Eusebi[21]/ Bede[22]/ & Haymound[23]/ most\npreued of acounteris/ or talkeris. So Cristen men hauen xxi lettris/\n& bygynnynge fro \u00fee first of Latyn lettris/ & \u021deuynge to eche .c./ \u00fee\nnewe Testament was endid whanne \u00fee noumbre of \u00fees assingned lettris\nwas fulfillid. And \u00feis is as so\u00fe as in \u00fee bigynnynge God made heuene &\ner\u00fee/ for \u00fee oolde Testament is figur of \u00fee newe. But aftir Joachim[24]\n& Bede[25]/ fro \u00fee bygynnynge of Latyn lettris to \u00fee comynge of Crist\nweren seuene hundrid \u021deere/ so \u00feat Crist cam in \u00fee hondrid of .h\u2019.\nlettre/ Crist steye to heuene/ and aftir \u00feat/ undir .k\u2019. lettre/ Crist\ndelyuered his Chirche fro ny\u021dtly drede/ \u00fee whiche was \u00fee firste drede \u00feat\nGoddis Chirche was inne. Aftir \u00feat/ vndir .m. lettir/ Crist delyuered\nhis Chirche fro \u00fee arwe fleynge in day/ \u00feat was \u00fee secunde tribulacioun\nof \u00fee Chirche/ & \u00feat was demynge by Joachim[26] & o\u00feere \u00feat vndir .m.\nlettre schewede \u00fee multitude of heretikis contraryinge \u00fee bir\u00fee of Crist\nhis pascioun & his assencioun/ in \u00feat \u00feat .m. lettre most figured Crist.\nEuery lettre in \u00fee abece may be sounded wi\u00fe opyn mou\u00fe saue .m. lettre\none/ \u00fee whiche may no\u021dt be souned but wi\u00fe clos mou\u00fe. So Crist my\u021dte no\u021dt\ncome out of \u00fee maydenes wombe/ but sche hadde be clos. And \u00fees ben uerse\nof .m. lettre/\n    College claustris exire solent patefactis/\n    Una sed ex istis n\u014d egreditur nisi clausis.\nAftir \u00feat/ vnder .x. lettre/ was \u00fee \u00feridde tribulacioun in Goddis\nChirche/ \u00fee whiche .x. lettre is last of Latyn lettris/ & \u00fee \u00feridde\ntribulacioun schal be schewid in \u00fee hondrid \u021deere of .x. lettre. I preue\nit bi two resouns/ \u00fee firste is \u00feis. Petir \u00fee Apostle \u00fee whiche was\nin \u00fee tyme of .I. lettre/ my\u021dte not vttirly distrie Symoun Magus/ but\nbi helpe of Poul[27]/ \u00fee whiche was \u00fee \u00ferittene\u00fe Apostil. So/ \u021dif .x.\nlettre be \u00fee \u00ferittene\u00fee fro .I. lettre/ in \u00fee tyme of .x. lettre Crist\nschal clanse his Chirche fro marchaundise walkygnge in derkenessis. \u00dee\nsecunde resoun is suche. \u021cit cam no\u021dt \u00feat tribulacioun \u00feat schal be in\nGoddis Chirche bi cause of chaffare walkynge in derkenesses/ & \u00feat \u00feat\nis prophesied schal come. Si\u00fe\u00fee \u00feanne \u00feat we ben in .x. lettre/ as it is\nschewid/ \u00feis tribulacioun schal come in .x. lettre o\u00feere aftir/ but aftir\n.x. lettre/ \u00feat is \u00fee last of Latyn lettris/ schal be no tribulacioun\nin Goddis Chirche bote \u00fee four\u00fee & \u00fee laste/ \u00fee whiche schal be bi \u00fee\ndeuel of mydday/ \u00feat is Antecrist[28]/ \u00fee whiche tribulacioun bi no Latyn\nlettre may be certefied/ as \u00fees \u00fere bifore. Ffor his comynge oonly to God\nis knowen/ & knowleche of him to God oonly reserued. Whefore it folwi\u00fe\n\u00feat vndir .x. lettre schal be schewid \u00feilke tribulacioun \u00feat schal be in\nGoddis Chirche/ by resoun of chaffare walkynge in derkenessis.\n\u00deat we ben vndir \u00fee hundrid \u021deere of .x. lettre/ I schewe schortly by\nBede[29] vpon \u00fee profetis of Sibille/ and by Joachim[30] in \u00fee book of\n\u00fee seedis of profetis/ & o\u00feere writeris of stories. Ffro \u00fee bygynnynge\nof Latyn lettris to Crist Ih\u016b/ were seuene hundrid \u021deer/ and fro Crist\ntil now/ \u00ferittene hundrid \u021deer and sixe & fyfty[31]/ so \u00feat \u00feere ben to\ncome of our abece but foure & fourty \u021deer/ & bi \u00feis of \u00fee hundrid \u021deere\nof .x. be\u00fe passid sixe & fifty \u021deere. \u00dee synnes bi cause of whiche suche\npersecucioun schal be in Goddis Chirche our tyme ben \u00fees/ for Goddis\nChirche is foundid in kynrade of prelatis. \u00deis same rekened Joachim[32]\nin \u00fee bookis bifore. Also for goodis of holy Chirche \u00feat prelatis wi\u00fe\nholde\u00fe to hem/ as pensiouns/ firste frutis/ fermes/ prouendris/ \u00fee\nwhiche may wel be clepid collibiste/ \u00fees synnes and o\u00feere suche ben\nmarchaundise walkynge in derkenessis. \u00dee manere of tribulacioun schal\nbe such as Joachim[33] sei\u00fe in \u00fee book of \u00fee charge of profetis. Men of\nholy Chirche schal be seyd in a manere of careyne/ \u00feei schal be cast out\nas dogge in myddis placis. Her wi\u00fe acordi\u00fe Carnosencis/ in a book \u00feat\nhe clepi\u00fe pollicraticon[34]/ \u00fee seuen\u00fee book/ \u00fee ten\u00fee chapitre/ & he\naleye\u00fe Gregor seiynge \u00feus/ pestilencis/ smyttingis to gidere of folkis/ &\nhurtlynge to gidere of rewmes/ & o\u00feir harmes schal come to \u00fee er\u00fee/ for\n\u00feat worschipis of holy Chirche be\u00fe \u021deue to vnwor\u00fei men. And in \u00fee ei\u021dte\u00fee\nbook[35]/ defaute of prestis among Goddis folk bryngi\u00fe in tirnauntis. \u00deat\n\u00feis tribulacioun is ny\u021de/ and whanne it schal come/ bi hem \u00feat treti\u00fe\n\u00feis matir is/ whanne men schulle wante tee\u00fe/ and comynly alle children/\nboren si\u00fe\u00feen \u00fee first pestylence/ ben such \u00feat wanten ei\u021dte grete tee\u00fe.\nHerwi\u00fe acordi\u00fe Merlyn Ambrose[36]/ \u00feat such angusche is ny\u021de/ for as by\nhem/ in \u00fee tyme of \u00fee myscheif of \u00fee kok/ \u00feat we clepe fraunce/ \u00feat schal\nbe distroyed by \u00fee sixte of irlond/ \u00fee witt is our kyng wi\u00fe his children.\nSibille[37] acordi\u00fe herto/ \u00feat suche tribulacioun is ny\u021de/ in \u00fees verse:\n    Gallus succuutus aquile victricia signa/\n    Mundus adorabit/ est vrbs vix presule digna/\n    Papa cito moritur/ Sesar regnabit vbique/\n    Sub quo tunc vana cessabit gloria cleri.\n\u00deei \u00feat treten \u00fees verse of Sibille/ alle \u00feat I haue seen/ acorden in\n\u00feis/ \u00feat seculer power of \u00fee Hooly Goost elispirid/ & \u00feat de\u00fe/ veniaunce\nof swerd/ myscheifs vnknowe bifore/ bi whiche men \u00fees daies schule be\nponyschid/ schulen falle for synne of prestis. Men schal falle on hem/\n& caste hem out of her fatte beneficis/ and \u00feei schule seye/ he cam in\nto his benefice by his kynrede/ \u00fees bi couenant maad bifore/ he for his\nseruyse/ & \u00fees for moneye/ cam into Goddis Chirche. \u00deanne schal eche\nsuche prest crye/ Alas/ Alas/ \u00feat no good spiryt dwellid wi\u00fe me at my\ncomynge into Goddis Chirche. \u00dee wordis of Josue 2. c\u1d52. \u00fee \u00feridde. I seide\n\u00feat Crist entrede into hooly \u00feingis/ \u00feat is holy Chirche/ by holy lyuynge\n& holy techinge/ preynge \u00fee Fadir for vs. \u00dee Mayster of Scholys[38]\nrehersi\u00fe/ \u00fee \u00feridde book of Kyngis/ \u00fee v. c\u1d52./ aftir \u00fee talis of iewis\nof Salamon/ \u00feere was a stork hadde a berd/ & his berd was sperid vndir\na vessel of glas/ and whanne \u00feis stork sau his brid/ &. \u00feat he my\u021dte\nno\u021dt come to hym/ he brou\u021dt a litil reed worme out of wildirnesse/ &\nwi\u00fe his blood he anoyntide \u00fee glas. \u00dee glass to barst/ & \u00fee brid fleye\nhis wey. So oure Lord \u00fee Fadir of heuene hadde mankynde in helle/ \u00feat\nwas glasyne/ \u00feat is to seye britil as glas. To breke it be brou\u021dt suche\na litil reed worme/ \u00feat was our Lord Ih\u016b Crist/ as Daui\u00fe sei\u00fe/ \u00fee on &\ntwenty Salme. 2i.[39] Ego sum vermis/ & non homo/ I am a worme & no man/\n& wi\u00fe his blood he delyuered mannes kynde. Zacarie[40] writi\u00fe/ \u00fee nyn\u00fee\nchapitre/ \u00feou forso\u00fee wi\u00fe blood of witnesse/ or \u00fei testament/ hast ledde\nout hem \u00feat were bounde in \u00fee pyt. So whanne we weren synful/ & children\nof wra\u00fe\u00fee/ Goddis sone cam out of heuene/ & preyying his fadir for his\nenemyes/ & he deyed for vs \u00feanne/ myche ra\u00feere now we ben maad ri\u021dtful bi\nhis blood schule be saued. Poul writi\u00fe to \u00fee romayns. v. c\u1d52.[41] He schal\npreye for vs. Ih\u016bs wente into heuene to apere to \u00fee semlant of God for\nvs. Poul to \u00fee hebrees.[42] \u00dee whiche semlant he graunte vs to see/ \u00feat\nlyue\u00fe & regne\u00fe wi\u00feout eende/ Amen.\nNOTES.\n[Illustration]\nNotes.\nHow far the foregoing Tract has suffered from the Carelessness or\nIgnorance of the Transcriber, it will not be possible to determine, until\nanother Copy shall be discovered. It is the Object of the following\nNotes to correct some of the more obvious Mistakes, as well as to trace\nthe Historical Origin of the Tract, and to explain its References and\nAllusions. The Editor has not thought it necessary to preserve in\nevery Instance the Contractions of the original Manuscript; but he has\ncarefully retained the Spelling, even in some Cases where an Error of\nthe Transcriber is evident. The Anglo-Saxon Letters, \u00fe and \u021d, are used\nthroughout the MS., and are preserved, as being characteristic of the\nOrthography of the Period.\nPAGE xxiii. line 3.\nNo\u021dt hauynge him \u00feat openly crie\u00fe.\nThere seems some Error or Omission of the Transcriber here; but the\nAllusion is probably to St. Matt. iv. 9. A learned Friend has ingeniously\nsuggested to the Editor, that \u201cnought-having\u201d may mean disregarding, _pro\nnihilo habentes_, not fearing, abhorring, or thinking any Harm of him\nthat openly crieth, \u201call these Things will I give thee, if thou wilt fall\ndown and worship me;\u201d i. e. not fearing the Demon of Simony. \u201cAvaunce\u201d\nis perhaps substituted for _adoraveris_, in order to render the Passage\nmore applicable to Clerical Simony, or Purchase of Preferment.\nIbid. line 6.\n\u00deei make reseruaciouns.\nThe Exactions of the Court of _Rome_ had been made the Subject of\nLegislation in _England_, from the 35 of _Edw._ I., in which Year\n(A.D. 1306-7) Petitions were presented to the King from the Nobility\nand Commonalty of the Realm against the intolerable Exactions of the\nPope[43]; (_Super variis novis et intollerabilibus gravaminibus,\noppressionibus, injuriis, et extorsionibus ... auctoritate et mandato\nDomini Pap\u00e6_;) and these Petitions were the Occasion of a Statute[44],\npassed at a Parliament held at _Carlisle_ in that Year, whereby the Papal\nTaxation of Abbeys and Religious Houses was restrained, and in certain\nCases prohibited. In the Year 1350-1, however, (25 _Edw._ III.) only Six\nYears before the Date of the Tract before us, the Statute _against Papal\nProvisions of Benefices_ was passed[45], in which the Pope\u2019s Power of\npresenting to Benefices in _England_, in Violation of the Rights of the\nnatural Patrons, was restrained, and the Provisors attached. The Word\n_Reservation_ seems to be used in the Text to denote the _Provisions_\nprohibited by these Acts of Parliament;\u2014it is thus defined by _Du\nCange_[46]: \u201c_Rescriptum seu mandatum summi Pontificis, quo certorum\nbeneficiorum, cum vacaverint, collationem sibi reservat faciendam cui\nvoluerit, aliis legitimis collatoribus exclusis._\u201d This is exactly what\nthe Statutes referred to term _Provision_. The Word _Reservation_,\nhowever, is used by our modern Law-Authorities[47] in a more general\nSense, to denote a Rent or Profit reserved by the Owner of an Estate\nor Tenement for his own Use: and in this Sense the First Fruits or\nAnnates, Tenths, and Pensions, claimed by the Court of _Rome_ are rightly\ntermed _Reservations_, and in their Origin are clearly Simoniacal:\nsuch Pensions, First Fruits, and Tenths being in fact the Price paid\nto the Court of _Rome_ for Collation, as appears from the Statute 13\n_Ric._ II.[48] _Stat._ 2, c. 2, (A.D. 1389-90,) where after reciting the\nStatutes 25 _Edw._ III. and 35 _Edw._ I. the Act goes on to complain:\n_Et ja monstre soit a n\u0304r. s\u02b3. le Roi &c._ \u201cAnd now it is shewed to our\nLord the King, in this present Parliament holden at _Westminster_, at\nthe Utas of the Purification of our Lady, ... by the grievous Complaints\nof all the Commons of his Realm, that the Grievances and Mischiefs\naforesaid do daily abound, to the great Damage and Destruction of all\nthis Realm, more than ever were before, viz. that now of late our Holy\nFather the Pope, by Procurement of Clerks and otherwise, hath reserved,\nand doth daily reserve to his Collation, generally and especially, as\nwell Archbishopricks, Bishopricks, Abbeys, and Priories, as all other\nDignities, and other Benefices of _England_, which be of the Advowry of\nPeople of Holy Church, and doth give the same as well to Aliens as to\nDenizens, and taketh of all such Benefices, the First Fruits, and many\nother Profits, and a great Part of the Treasure of the said Realm is\ncarried away and dispended out of the said Realm by the Purchasers of\nsuch Graces; and also by such privy Reservations many Clerks advanced\nin this Realm by their true Patrons, which have peaceably holden their\nAdvancements by long Time, be suddenly put out: Whereupon, the said\nCommons have prayed our said Lord the King, &c.\u201d And again, in Statute\n6 _Hen._ IV.[49] (A.D. 1404) cap. 1. _Sur la grevouse compleint_, &c.\n\u201cFor the grievous Complaints made to our Sovereign Lord the King by his\nCommons of this Parliament, holden at _Coventry_, the vj. Day of October,\nthe vj. Year of his Reign, of the horrible Mischiefs and damnable Custom\nwhich is introduct of new in the Court of _Rome_, that no Parson, Abbot,\nnor other, should have Provision of any Archbishoprick or Bishoprick,\nwhich shall be void, till he hath compounded with the Pope\u2019s Chamber, to\npay great and excessive Sums of Money, as well for the First Fruits of\nthe same Archbishoprick or Bishoprick, as for other less Services in the\nsame Court, and that the same Sums, or the greater part thereof, be paid\nbeforehand, &c.\u201d\nThus it appears that the Exactions of the Papal Court were attracting\ngreat Attention in _England_, at the Period when this Tract was\nwritten. The Parliament, viewing the Matter as Politicians, denounced\nthe Papal Claims on the Grounds that large Sums of Money were annually\nsent out of _England_, and Aliens advanced to spiritual Livings in the\nChurch; _Wyclyffe_ taking up the Question as a Theologian, censures\nthese Exactions as Simoniacal, and refers to them as symptomatic of the\nApproach of _Antichrist_.\nThe _Dismes_ mentioned in the Text are the _Decim\u00e6 Decimarum_, or Tenths\nof all Livings, which, with the First Fruits, were originally claimed by\nthe Pope, although subsequently annexed to the Crown; and which now form\nthe Foundation of the Fund called _Queen Anne\u2019s Bounty_.[50]\nThe _Pensions_ exacted by the Court of _Rome_ were still more directly\nSimoniacal: they are thus alluded to in the Preamble of an Act[51]\npassed in the Reign of King _Henry_ VIII., where the Commons, addressing\nthe King, say: \u201cThat where your Subjects of this your Realm, and of\nother Countries and Dominions being under your Obeysance, by many Years\npast have been, and yet be greatly decayed and impoverished by such\nintolerable Exactions of great Sums of Money as have been claimed and\ntaken, and yet continually be claimed to be taken out of this your Realm,\nand other your said Countries and Dominions, by the Bishop of _Rome_,\ncalled the Pope, and the See of _Rome_, as well in Pensions, Censes,\nPeter-pence, Procurations, Fruits, Suits for Provisions, and Expeditions\nof Bulls for Archbishopricks and Bishopricks, &c.... It may, therefore,\nplease your most noble Majesty, for the Honor of Almighty God, &c....\nThat no Person or Persons of this your Realm, or of any other your\nDominions, shall from henceforth pay any Pensions, Censes, Portions,\nPeter-pence, or any other Impositions to the Use of the said Bishop, or\nof the See of _Rome_.\u201d\nPAGE xxiv. line 2.\nsmale.\nThis Word in the MS. is written apparently \u201csamle,\u201d which must be an\nError. The Editor has ventured to adopt a conjectural Emendation, and\nprint it \u201csmale,\u201d i. e. _small_. This, at least, will make Sense; for,\nthe Author\u2019s Argument is, that if there were nothing of a Simoniacal\nNature in the Reservation of Benefices, the small Benefices would be as\noften made the Subjects of the Papal Provisions and Reservations, as\nthe \u201cfatte\u201d or more valuable Livings; but the contrary being the Case,\nit follows that the Income of the Benefice is the real Object, and,\ntherefore, that all these Exactions of the Court of _Rome_ are Simoniacal\nin their Origin.\nIbid. line 4.\nJoachur.\nAn evident mistake of the Scribe for _Joachim_. In another Place, by a\ndifferent Error, we find the Abbot called _Joachrin_. See p. xxvi.\nIbid.\nIn his book of \u00fee seedis of profetis, &c.\nWhether one Book or more be here referred to seems doubtful. The Editor\nis disposed to think that three different Works are intended;\u2014the first,\n_Of the Seedis of Profetis_; the second, _Of the Seyingis of Popes_;\nand the third, _Of the Chargis of Profetis_. In another Place (p. xxvi)\nwe find _Joachim_ quoted \u201cin his Book _of the Deedis of Profetis_;\u201d and\n(p. xxix) \u201c_Joachim_ in the Book _of the Seedis of Prophetis_.\u201d Again (p.\nxxx) \u201cthe _Bookis_\u201d of _Joachim_ are spoken of in the plural Number, and\n\u201cthe Book _Of the Charge of Prophetis_\u201d is quoted, as distinct from the\nrest.\nIt is probable that the Book _of the Seedis of Profetis_, and the Book\n_of the Deedis of Profetis_, may be the same; the Word _Deedis_ or\n_Seedis_ being one or other of them a Mistake of the Transcriber. If\nthe Word _Seedis_ be correct, the Title of the Work was probably _De\nseminibus prophetarum_; unless we take _Seedis_, as derived from the Verb\n_to say_, for _dicta_; for which there seems no Authority, especially as\nwe find _Seyingis_ used to express _dicta_, in the very Passage before\nus. From the other Reading, the Title of the Book would be _De gestis\nprophetarum_. The Book _Of the Seyingis of Popes_ may, perhaps, be meant\nfor the _Liber de Flore_ of the Abbot _Joachim_, which the Author of his\nLife[52] tells us was also called _De summis pontificibus_.\nIt is quite obvious, however, that if these Books contained the Doctrine\nfor which they are quoted by _Wycliffe_, (viz. that the Year 1400 was\nto be the Date of the Revelation of _Antichrist_,) they could not have\nbeen genuine Productions of the Abbot _Joachim_. The Opinion of _Joachim_\nwas, that the Year 1256 would be the Era of the total Extinction of\nthe Christian Church, and that the Triumph of _Antichrist_ was then to\ncommence, and to continue for three Years and a half, counting from the\nMiddle of the Year 1256, to the End of the year 1260. As in the Lines:\u2014\n    _Hoc ~Cistercienni Joachim~ pr\u00e6dixit in anno_\n    _Quo ~Saladinus~ sanctum sibi subdidit Urbem,_\n    _Cum fuerint anni completi mille ducenti,_\n    _Et seni decies a partu ~Virginis~ alm\u00e6,_\n    _Tunc ~Antichristus~ nascetur demone plenus._[53]\nThis Theory was derived from the famous 1260 Days of Prophecy[54],\ntaking Days for Years, and computing from the Commencement of the common\nChristian Era. But when the Year 1260 passed away and the Prophecy\nwas not fulfilled, the Followers of _Joachim_ attempted to correct\nthe Hypothesis of their Master, and many of them (as for Example the\n_Beguins_[55], who adopted the Speculations of _Peter John de Oliva_,)\ntook hold of the 1335 Days of _Daniel_, and from them fixed upon the\nYear 1335, as the Date of _Antichrist\u2019s_ Destruction. The Editor has\nnot had Access to any of the Remains of _Peter John\u2019s_ Writings, but he\nis informed by a learned Friend, in whose Accuracy he has the fullest\nConfidence, that _Peter John_, in his _Tractatus de Antichristo_[56],\nhas fixed upon the Year 1356, as the Year of the Revelation, not the\nDestruction, of _Antichrist_, by adding 96, the supposed Date of the\n_Apocalypse_, to 1260. _Joachim_, however, in greater Conformity\nwith Scripture, made the Termination of the 1260 Days, (or Years, as\nhe considered them,) the Period of the End, not of the Beginning of\n_Antichrist_. Our Author\u2019s Theory[57], supported by a Cabbalistic\nComputation from the Letters of the Alphabet, which the Editor has not\nbeen able to discover elsewhere, makes the Year 1400 the Era of the\nRevelation of _Antichrist_; and _Walter Brute_[58], in 1390, appears to\nhave put forward a Conclusion not very dissimilar, although maintained on\ndifferent Grounds. His Argument was drawn from the _Joachitic_ Theory of\nthe prophetic Days taken for Years, and from the Supposition that the\n1335 Days of _Daniel_ commenced at the Desolation of the Temple under\n_Adrian_.\nOn the whole then it is unquestionable, that _Wycliffe_ had before him\nsome spurious Productions of _Beguinism_, circulated under the Name of\nthe Abbot _Joachim_, but which could not possibly have been derived from\nthe genuine Writings of that Enthusiast. None of these spurious Books,\nso far as the Editor\u2019s limited Means of Research have enabled him to\nascertain, have been preserved in our Libraries, or are noticed by the\nAuthors who treat of the Doctrines of _Joachim_ and his Successors.\nIt is evident from p. xxxi, that the Tract before us was composed in or\nafter the Year 1356, the fatal Year of the Revelation of _Antichrist_,\naccording to the Followers of _Peter John_.\nIbid. line 9.\n\u00fee seuynty & nyne chapitre.\nThe Passage quoted is taken from the ninetieth _Psalm_, as it is numbered\nin the _Latin_ Vulgate, (ninety-first in our _English_ Version.) The\nEditor is not aware of any Reason why this _Psalm_ should be referred to\nas \u201cthe seventy and ninth Chapter,\u201d and he is, therefore, constrained to\nassume, that there is here a Mistake of the Transcriber, who, perhaps,\nhad before him numeral Letters or Figures, which he read erroneously.\nThe Words referred to are to be found in Verses 5 and 6. _Non timebis\na timore nocturno. A sagitta volante in die, a negotio perambulante in\ntenebris: ab incursu, et d\u00e6monio meridiano._\nIbid. line 11.\nAnd Bernard acordi\u00fe \u00feere wi\u00fe.\nThe Passage here referred to will be found in St. _Bernard\u2019s_ Works[59],\nSerm. xxxiii. _in Cantica_, num. 14, et seq. _Adhuc nisi t\u00e6dio fuerit\nlongitudo sermonis, has quatuor tentationes tentabo suo ordine assignare\nipsi corpori Christi, quod est Ecclesia. Et ecce quam brevius possum\npercurro. Videte primitivam Ecclesiam, si non primo pervasa est acriter\nnimis ~a timore nocturno~. Erat enim nox, quando omnis qui interficeret\nsanctos, arbitrabatur obsequium se pr\u00e6stare Deo. Hac autem tentatione\ndevicta, et sedata tempestate, inclyta facta est, et juxta promissionem\nad se factam, in brevi posita in superbiam s\u00e6culorum. Et dolens inimicus\nquod frustratus esset, a ~timore nocturno~ convertit se callide ad\nsagittam ~volantem in die~, et vulneravit in ea quosdam de ecclesia. Et\nsurrexerunt homines vani, cupidi glori\u00e6, et voluerunt sibi facere nomen:\net exeuntes de ecclesia, diu eamdem matrem suam afflixerunt in diversis\net perversis dogmatibus. Sed h\u00e6c quoque pestis depulsa est in sapientia\nsanctorum, sicut et prima in patientia martyrum._\nPAGE 25. line 7.\nchaffare walkynge in derkenessis is \u00fee pryui heresie of symonyans.\nHere our Author abandons St. _Bernard\u2019s_ Interpretation, which expounds\n_negotium perambulans in tenebris_, not of Simony, but of Hypocrisy,\nand Avarice. _Serpit hodie putida tabes per omne corpus Ecclesi\u00e6, et\nquo latius, eo desperatius: eoque periculosius, quo interius ... omnes\nqu\u00e6 sua sunt qu\u00e6runt. Ministri Christi sunt, et serviunt Antichristo.\nHonorati incedunt de bonis Domini, qui Domino honorem non deferunt.\nInde is quem quotidie vides meretricius nitor, histrionicus habitus,\nregius apparatus.... Inde dolia pigmentaria, inde referta marsupia.\nPro hujusmodi volunt esse et sunt ecclesiarum pr\u00e6positi, decani,\narchidiaconi, episcopi, archiepiscopi. Nec enim h\u00e6c merito cedunt, sed\nnegotio illi, quod perambulat in tenebris._[60]\nIbid. last line.\non lyue.\nAs _Chaucer_.\n    And here-againes no Creature on live\n    Of no degree availleth for to strive.[61]\n_On live_ is now contracted or corrupted into _alive_. Thus we say,\n_a-coming_, _a-saying_, _a-board_, _a-purpose_, _a-sleep_, _a-way_, &c.,\nfor _on_ coming, _on_ saying, _on_ board, _on_ purpose, &c. By which it\nappears that Dr. _Wallis_[62] is mistaken in supposing this Class of\nWords to be compounded with the Preposition _at_.\n_John Hopkins_, in his Version of Psalm lxxvii. 16, has retained the old\nForm, _on trembling_, for _a-trembling_;\n    \u201cThe Waters, Lord, perceived thee,\n      The Waters saw thee well,\n    And they for Feare away did flee\n      The Depths on trembling fell.\u201d\nNumerous instances will be found in _Chaucer_[63], as,\n    \u201cOn hunting ben they ridden really.\u201d\nand again,[64]\n    \u201cHe could hunt as the wilde dere,\n    And ride on hauking for the rivere.\u201d\nPAGE xxvi. line 2.\nhaue\u00fe.\nThis Word should probably be _haven_; but it is _haveth_ in the MS. In\nthe next Line, \u201cbyng\u0233n\u0304ge,\u201d for \u201cbygynnynge,\u201d is an obvious Mistake of the\nMS.\nIbid. line 9.\nweren two and twenty hundriddis of \u021deeris.\nBy this Date the Writer probably intended the Interval from the Birth\nof _Heber_, to the Birth of CHRIST: which by the Computation of _Bede_\nin his _Chronicon sive de sex \u00e6tatibus mundi_, wanted but five Years of\n2200, a mere Trifle with such Expounders of Prophecy as our Author.\nIbid. line 12.\nEusebi, Bede, & Haymound.\nThe Works here referred to are, probably, the _Chronicon_ of _Eusebius_,\ntranslated and preserved by St. _Jerome_[65]; the venerable _Bede\u2019s\nChronicon, sive de sex \u00e6tatibus mundi_; and the _Histori\u00e6 Ecclesiastic\u00e6\nBreviarium, sive de Christianarum rerum memoria_, _Libb. X._ of _Haymo_,\nBishop of _Halberstadt_, who died A.D. 853.\nPAGE xxvii. line 5.\nfro \u00fee bygynnynge of Latyn lettris.\nThat is to say, from the Foundation of _Rome_. The Writer speaks in round\nNumbers.\nIbid. line 15.\ndemynge.\nThis Word is perhaps a Mistake of the Transcriber for _demed_, i. e.\n_deemed_, _considered_.\nPAGE xxviii. line 8.\nand \u00fees ben uerse of .m. lettre.\nThe Editor has not been able to find these Verses elsewhere. The Letters\nof the Alphabet are represented as _Colleg\u00e6_, or Members of a College,\nall the rest of whom go forth when the Gates are open; one only, viz.\n_m_, when they are shut. _College_ is for _Colleg\u00e6_.\nPAGE xxix. line 3.\nbut bi helpe of Poul.\nThis alludes to the well-known Story, told by a great Number of the\nAntients, of the Destruction of _Simon Magus_, by the Prayers of Saints\n_Peter_ and _Paul_. _Sulpitius Severus_[66] relates this Event in the\nfollowing Words: _Etenim tum illustris illa adversus Simonem, Petri ac\nPauli congressio fuit. Qui cum magicis artibus, ut se Deum probaret,\nduobus suffultus d\u00e6moniis evolasset, orationibus Apostolorum fugatis\nd\u00e6monibus, delapsus in terram, populo inspectante disruptus est._ The\nsame Account is given by St. _Cyrill_ of _Jerusalem_[67]; after stating\nthat _Simon_ had so far succeeded in deceiving the _Romans_, that the\nEmperor _Claudius_ had erected a Statue to him with the Inscription\n\u03a3\u0399\u039c\u03a9\u039d\u0399 \u0398\u0395\u03a9 \u1f09\u0393\u0399\u03a9, he adds[68]: \u201cThe Error spreading, that goodly Pair,\nPeter and Paul, the Rulers of the Church, being present, set Matters\nright again; and on Simon, the supposed God, attempting a Display, they\nstraightway laid him dead. Simon, that is, promised that he should be\nraised aloft towards Heaven, and accordingly was borne through the Air\non a Chariot of D\u00e6mons; on which, the Servants of God falling on their\nKnees, gave an Instance of that Agreement, of which JESUS said[69], _If\ntwo of you shall agree as touching any Thing that they shall ask, it\nshall be done for them_: and reaching the Sorcerer with this Unanimity of\ntheir Prayer, they precipitated him to the Earth.\u201d\nFor other Authorities, see the Note of the _Benedictine_ Editor of St.\n_Cyrill_, on this Passage,[70] and _Tillemont_, _Memoires pour servir a\nl\u2019Histoire Ecclesiastique_; _Saint Pierre_, Art. 34.[71]\nIbid. line 6.\nCrist schal clanse his Chirche.\nIn the Original this is, \u201cChirche schal clanse his Chirche;\u201d the Editor\nhas not hesitated to correct so obvious a Mistake.\nPAGE xxx. line 1.\n\u00fee deuel of mydday.\n_Demonium meridianum_, alluding to Ps. xc. 6, in the Vulgate.\nIbid. line 6.\nwhefore.\nA Mistake of the MS. for _Wherefore_.\nIbid. line 10.\nin derkenessis.\nThe Word _in_ was omitted by the Original Scribe; but is added in the MS.\nby a more recent Hand.\nIbid. line 12.\nBede vpon \u00fee profetis of Sibille.\nThis Reference is to some spurious Work attributed to _Bede_, and which\nis probably not the same as the Tract _De Sybillis_[72], published among\n_Bede\u2019s_ Works, and also by _Joh. Opsop\u00e6us Brettanus_, at the End of his\nEdition of the Sybilline Oracles; for that Tract does not contain any\nthing like the Computation from the Latin Letters, for which _Bede_ is\nhere referred to by our Author.\nPAGE xxxi. line 8.\nGoddis Chirche is foundid in kynrade of prelatis.\nThis Expression is illustrated by the Preamble of the _Statute of\nProvisors_, (25 Edw. III.)[73]: \u201cWhereas late in the Parliament of\ngood Memory of _Edward_ King of _England_, Grandfather to our Lord the\nKing that now is, the xxv. [_leg._ xxxv.] Year of his Reign, holden at\n_Carlisle_, the Petition heard, put before the said Grandfather and his\nCouncil, in his said Parliament, by the Communalty of the said Realm,\ncontaining: That whereas the Holy Church of _England_ was founden in the\nEstate of Prelacy, within the Realm of _England_, &c.\u201d[74]\nIbid. line 13.\n\u00fee whiche may wel be clepid collibiste.\n_Collybiste_, from the Greek Word \u03ba\u03bf\u03bb\u03bb\u03cd\u03b2\u03b9\u03c3\u03c4\u03b7\u03c2, which is used St. _Matt._\nxxi. 12, where St. _Jerome_ remarks: _Sed quia erat lege pr\u00e6ceptum, ut\nnemo usuras acciperet, et prodesse non poterat pecunia f\u0153nerata, qu\u00e6\ncommodi nihil haberet, et interdum sortem perderet, excogitaverunt et\naliam technam, ut pro nummulariis, ~Collybistas~ facerent, cujus verbi\nproprietatem Latina lingua non exprimit. ~Collyba~ dicuntur apud eos,\nqu\u00e6 nos appellamus ~tragemata~, vel vilia munuscula. Verbi gratia, frixi\nciceris, uvarumque passarum, et poma diversi generis._[75]\nSee also _Du Cange_, Glossarium, vv. _Collibium_, _Collybista_.\nPAGE xxxii. line 1.\nschal be seyd in a manere of careyne.\n_Careyne_, from the old French, _carogne_, _carrion_; \u201cseyd in a manere\nof careyne,\u201d perhaps may mean, \u201cthey shall be spoken of as a Sort of\nCarrion,\u201d unless there be here some Mistake of the Transcriber, which\nis not improbable. The next Clause, \u201cthei schal be cast out as dogge in\nmyddis places,\u201d is possibly an Allusion to _Is._ v. 25. _Et facta sunt\nmorticinia eorum, quasi stercus in medio platearum_; the Word _dogge_\nbeing a Mistake for _donge_; and, \u201cin myddis places\u201d the Author\u2019s Version\nof _in medio platearum_; although it is highly probable that _myddis_ is\ncorrupt.\nIbid. line 3.\nher wi\u00fe acordi\u00fe Carnosencis.\n_John of Salisbury_, called _Carnotensis_, because he was Bishop of\n_Chartres_. The Passage referred to occurs in his _Polycraticus, sive\nDe Nugis Curialium_, _Lib._ vii. _cap._ 20.[76] _Si dicas quia ignis\nper septuaginta annos ~Babylonic\u00e6~ captivitatis sub aqua vixerat, demum\nextinctus est, ~Antiocho~ vendente ~Jasoni~ sacerdotium; aut quod Beatus\n~Gregorius~ testatur, quia pestilentia et fames, concussiones gentium,\ncollisiones regnorum, et quamplurima adversa terris proveniunt, ex eo\nquod honores ecclesiastici ad pretium vel humanam gratiam conferuntur\npersonis non meritis._ The other Reference (Line 11) is to _Lib._ viii.\n_cap._ 18.[77] _Nam et peccata populi faciunt regnare hypocritam, et\nsicut Regum testatur historia, defectus sacerdotum, in populo Dei,\ntyrannos induxit._\nIbid. line 10.\nbe\u00fe \u021deue.\nA Mistake probably for _ben geve_, i. e. _been given_.\nIbid. line 16.\nalle children boren si\u00fe\u00feen \u00fee first pestylence, &c.\nThe Year 1348 and two following Years are recorded in all our Chronicles,\nas remarkable for a most formidable Pestilence which devastated\nEurope[78], and is said to have been attended with this singular\nCircumstance, that the Children born after the Pestilence had begun,\nwere found to be deficient in the usual Number of Teeth. It may be enough\nto quote from our English Annalists, the Chronicle of _Caxton_. Speaking\nof the 23rd Year of King _Edward_ the Third, the Historian says[79]: \u201c\u00b6\nAnd in the xxiij Yere of his Regne, in y\u1d49 East Partyes of the Worlde,\nthere began a Pestylence and Deth of Sarasyns and Paynyms, that so grete\na Deth was never herde of afore, and that wasted away the People, so that\nunneth the tenth Persone was left alive. \u00b6 And in the same Yere, about y\u1d49\nSouth Countrees there fell so moche Rayne, and so grete Waters, that from\nChrystmasse unto Mydsomer there was unnethes no Daye nor Nyght but that\nrayned somewhat, through which Waters y\u1d49 Pestilence was so enfected, and\nso haboundant in all Countrees, and namely, about y\u1d49 Court of Rome, and\nother Places, and See Costes, that unneth there were lefte lyuyng Folke\nfor to bury them honestly y\u1d57 were deed. But made grete Diches and Pyttes\ny\u1d57 were wonders brode and depe, and therin buryed them, and made a Renge\nof deed Bodyes, and cast a lytell Erth to couer them aboue, and than cast\nin another Renge of deed Bodyes, and another Renge aboue them. And thus\nwere they buryed, and none other wyse, but yf it were so y\u1d57 they were Men\nof grete Estate, so that they were buryed as honestly as they myght.\u201d\nAnd again[80], \u201cAnd in this same Yere,\u201d [24 _Edw._ III.] \u201cand in the\nYere afore, and in the Yere nexte folowynge, was so grete a Pestylence\nof Men from the Eest in to the West, and namely through Botches, y\u1d57 they\nthat sekened, as on this Daye, dyed on the thyrde Daye after, to y\u1d49\nwhiche Men y\u1d57 so dyed in this Pestylence had but lytell Respyte of theyr\nLyggynge. Than Pope _Clement_ of his Goodnes and Grace, gave them full\nRemyssyon and Forgyuenes of all theyr Synnes that they were shryuen of,\nand this Pestylence lasted in _London_ fro Mighelmasse vnto August nexte\nfollowynge, almost an hole Yere. And in these Dayes was Deth without\nSorowe, Weddynges without Frendshyp, wylful Penaunce, and Derth without\nScarsete, and Fleynge w\u1d57out Refute or Sucour, for many fledde from Place\nto Place bycause of the Pestylence, but they were infected, and might not\nescape y\u1d49 Deth, after y\u1d57 y\u1d49 Prophete _Isaie_ sayth, Who that fleeth fro\nthe Face of Drede, he shall fall into the Dyche. And he y\u1d57 wyndeth him\nout of y\u1d49 Dyche, he shall be holden and tyed with a Grenne. But whan this\nPestylence was cesed, as God wolde, unnethes y\u1d49 tenth Parte of the People\nwas left on lyue. \u00b6 And in y\u1d49 same Yere began a wonders thynge, that all\ny\u1d57 were borne after y\u1d49 Pestylence had two Cheketethe in ther Heed lesse\nthan they had afore.\u201d\n_Hollinshed_ records[81] in like Manner the Fact of the Pestilence, and\nthe Desolation caused by it throughout _Europe_. Of _London_ he says that\nthe Death \u201chad bin so great and vehement within that Citie, that over\nand beside the Bodies buried in other accustomed burieng Places, (which\nfor their infinit Number cannot be reduced into Account), there were\nburied that Yeare\u201d [viz. 1350] \u201cdailie, from Candlemasse till Easter, in\nthe Charterhouse Yard of _London_, more than two hundred dead Corpses.\u201d\nHe also notices the Fact of the Children wanting Teeth, but he makes\nthe Defect to be four, not two \u201ccheke Teeth,\u201d as _Caxton\u2019s_ Chronicle\nstated[82]: \u201c\u00b6 This Yeare in August died _Philip de Valois_ the French\nKing. Here is to be noted, that all those that were borne after the\nBeginning of that great Mortalitie whereof ye have heard, wanted foure\ncheke Teeth (when they came to the time of Growth) of those 32 which the\nPeople before that Time commonlie vsed to have, so that they had but 28.\u201d\nOur Author, it will be observed, differs from _Hollinshed_ in making\nthe Defect \u201ceight grete Teeth,\u201d and in this he has the Authority of the\nsecond Continuator of the Chronicle of _William de Nangis_, published by\n_D\u2019Achery_ in his _Spicilegium_[83]; a Narrative which apparently has\nbeen the Source from which many of our English Chroniclers have borrowed.\nIt contains a very minute History of this memorable Pestilence, with\nseveral curious Particulars not mentioned by other Writers. The Author\nendeavours to account for the Plague by supposing the Explosion of a\nComet, whose sudden Evaporation, he suggests, may have disseminated in\nthe Atmosphere pestilential Vapours. He tells us also that the Jews were\nsuspected of having poisoned the Fountains, and that many of them were in\nconsequence put to Death, and burnt, in various Places. The circumstance\nof the Children born with a smaller Number of Teeth is thus recorded[84]:\u2014\n_Cessante autem dict\u00e2 epidemi\u00e2, pestilenti\u00e2, et mortalitate, nupserunt\nviri qui remanserunt et mulieres ad invicem, conceperunt uxores residu\u00e6\nper mundum ultr\u00e0 modum, nulla sterilis efficiebatur, sed pr\u00e6gnantes hinc\ninde videbantur, et plures geminos pariebant, et aliqu\u00e6 tres infantes\ninsimul vivos emittebant; sed quod ultra modum admirationem facit, est\nquod dicti pueri nati post tempus illud mortalitatis supradict\u00e6, et\ndeinceps, dum ad \u00e6tatem dentium devenerunt, non nisi viginti dentes vel\nviginti duos in ore communiter habuerunt, cum ante dicta tempora homines\nde communi cursu triginta duos dentes, sub et supra, simul in mandibulis\nhabuissent. Quid autem numerus iste dentium in post natis significet,\nmultum miror, nisi dicatur, quod per talem et tantam mortalitatem hominum\ninfinitorum et successionem aliorum et reliquorum qui remanserant, mundus\nest quodammodo renovatus et seculum, ut sic sit qu\u00e6dam nova \u00e6tas; sed\nproh dolor! ex hujus renovatione seculi non est mundus propter hoc in\nmelius commutatus. Nam homines fuerunt postea magis avari et tenaces, cum\nmulto plura bona quam antea possiderent; magis etiam cupidi, et per lites\nbrigas et rixas atque per placita seipsos conturbantes, nec per hujusmodi\nterribilem mortis pestem a Deo inflictam fuit pax inter Reges et dominos\nreformata, quinimo inimici Regis Franci\u00e6 ac etiam guerr\u00e6 Ecclesi\u00e6\nfortiores et pejores quam ante per mare et per terram suscitaverunt,\net mala ampliora ubique pullularunt. Et quod iterum mirabile fuit;\nnam cum omnis abundantia omnium bonorum esset, cuncta tamen cariora\nin duplo fuerunt, tam de rebus utensilibus, quam de victualibus, ac\netiam de mercimoniis et mercenariis et agricolis et servis, exceptis\naliquibus hereditatibus et domibus qu\u00e6 superflue remanserant his diebus.\nCharitas etiam ab illo tempore refrigescere c\u0153pit valde, et iniquitas\nabundavit cum ignorantiis et peccatis: nam pauci inveniebantur qui\nscirent aut vellent in domibus, villis, et castris, informare pueros in\ngrammaticalibus rudimentis._\nThe Allusion contained in the Tract before us to the Circumstance of the\nChildren wanting Teeth, may possibly be urged as an Objection to the\nearly Date of 1350, which it claims for itself. For if this Circumstance\nof the Want of Teeth be a Fable, it is not probable that it could so\nsoon have become current; and if on the other hand it be true, it seems\nhardly possible that the Fact could have been ascertained in 1350,\nrespecting all Children born _since_ the first Pestilence, i. e. since\n1348. However, it is possible that by the _first_ Pestilence our Author\nmay have alluded, not to that of 1348, but to that of 1340, which is thus\ndescribed by Knighton[85], under that Year: \u201c_In \u00e6state scilicet anno\ngrati\u00e6 M.CCC.XL., accidit qu\u00e6dam execrabilis et enormis infirmitas in\n~Anglia~ quasi communis, et pr\u00e6cipue in comitatu ~Leicestri\u00e6~, adeo quod\ndurante passione homines emiserunt vocem latrabilem ac si esset latratus\ncanum; et fuit quasi intolerabilis p\u0153na durante passione. Exinde fuit\nmagna pestilentia hominum._\u201d\nIt is no Doubt a Difficulty that the Continuator of _William de Nangis_\nand other Chroniclers, represent the Phenomenon of the Want of Teeth\nas the Consequence of the Pestilence of 1348, but the Story may have\noriginated at the former Period, although later Writers recorded it in\nConnexion with the more recent and more formidable Pestilence.\nThe Editor, however, leaves this Question to be decided by future\nResearch, and by Judges more competent than himself. It is not impossible\nthat the whole Passage[86] in which the Date of \u201cthrittene hundrid yere\nand sixe and fifty\u201d has been given, may prove to be a Quotation from\nthe Book referred to under the Title of \u201c_Joachim_ in the Book of the\nSeedis of Profetis,\u201d and if so, the Tract before us must of course be the\nProduction of a later Period.\nPAGE xxxiii. line 1.\nMerlyn Ambrose.\nFor the History of _Merlyn_, see _Geoffrey_ of _Monmouth\u2019s_ _Historia\nRegum Britanni\u00e6_, Lib. vi. c. 17, 18. The famous Prophecy of _Merlyn_\nwill be found in Lib. vii. c. 3, 4. It has also been repeatedly published\nin a separate Form, with the Commentaries in seven Books of _Alanus de\nInsulis._\nIbid. line 3.\nof \u00fee myscheif.\nIn the original MS. these Words are repeated, \u201c_in the tyme of the\nmyscheif of the myscheif of the Kok_;\u201d the Editor did not deem it\nnecessary to retain so obvious a Mistake of the Transcriber.\nIbid. line 5.\n\u00fee sixte of irlond.\nThis Personage is mentioned in numerous Prophecies circulated under\nthe Names of _Merlyn_, _Gildas_, _Robert of Bridlington_, _Sybill_, and\nothers, in the fourteenth and fifteenth Centuries, many of which appear\nto have had their Origin in the Prophecy of _Merlyn_, preserved by\n_Geoffrey_ of _Monmouth_, already referred to, where we find \u201cthe sixte\nof _Irlond_\u201d thus noticed:\u2014\n_~Sextus Hiberni\u00e6~ m\u0153nia subvertet, et nemora in planitiem mutabit:\nDiversas portiones in unum reducet, et capite leonis coronabitur._[87]\nThe following Collection of Prophecies relating to _Sextus_ of _Ireland_,\nis from a MS. written about the Middle of the Fourteenth Century, and\npreserved in the Library of _Trinity College, Dublin_.\n_Iste sunt prophetie diuerse a diuersis prophetate de ~Sexto\nHibernie~[88], qui vocatur Dominus ~[here there is an erasure in the\nMS.]~ Rex ~Anglie~ et ~Francie~ et ~Sextus~ Dominus ~Hibernie~, de quo\nProphetie sunt notate. ~Hermerus~ Dominus sapientum. Anno a Creatione\nmundi sex M.CCC et IIII.\u02e3\u02e3[89] ~Lilium~ regnans in nobiliore mundi\nmouebit se contra senem leonem, et veniet in terram eius inter spinas\nregni sui, et circumdabit filium leonis illo anno ferens feras in brachio\nsuo. Cuius regnum erit in terra lune timendus per vniuersum mundum\npotestate agentis principalis, cum magno exercitu suo transiet aquas et\ngradietur in terram leonis carentis auxilio, quia bestie regionis sue iam\ndentibus suis eius pellem dilaceraverint. Illo anno veniet Aquila a parte\norientali, alis extensis super solem, cum multitudine pullorum suorum, in\nadiutorium Filii hominis. Illo anno Aquila destruetur. Amor magnus erit\nin mundo. Una die in quadam parte leonis erit bellum inter plures reges\ncrudeles, quod usque ad diem illum non viderunt homines; illa die erit\nsanguinis diluvium, et perdet Lilium coronam solis, quam accepit Aquila,\nde qua Filius hominis postmodum coronabitur. Per quatuor annos sequentes\nfient multa in mundo prelia inter omnes homines fidem tenentes, quia\nillo tempore credenda sunt. Omnia tunc erint communia. Maior pars mundi\ndestruetur, caput mundi erit ad terram declinatum. Filius hominis et\nAquila relevabunt ille ~[sic]~, et tunc erit pax in toto orbe terrarum,\net copia fructuum, et filius hominis mare transiet, et portabit signum\nmirabile ad terram promissionis, sed prima causa sibi permissa remanebit._\n_Item versus illius sompniatoris viri religiosi, per quos versus\ncognoscitur ~Sextus Hiberni\u00e6~._\n    _Illius imperium gens barbara senciet illum,_\n    _~Roma~ volet tanto principe digna dici,_\n    _Conferet hic ~Rome~ plus laudis quam sibi ~Roma~,_\n    _Plus dabit hic orbi quam dabit orbis ei._\n_Versus vaticinales de ~Normannia~, de eodem ~Sexto~._\n    _~Anglia~ transmittet Leopardum lilia Galli,_\n    _Qui pede calcabit Cancrum cum fratre superbo,_\n    _Ungues diripient Leopardi Gallica regna,_\n    _Circulus inuictus circumdabit unde peribunt._\n    _~Anglia~ regnabit, ~Vasconia~ porta redibit_\n    _Ad iuga consueta Leopardi ~Flandria~ magna_\n    _Flumina concipient que confundent genetricem._\n    _Lilia marcescent, Leopardi posse vigebit,_\n    _Ecclesie sub quo libertas prima redibit._\n    _Huic ~Babilon~ veniet truces aras non teret omnes,_\n    _~Acon Ierusalem~ Leopardi posse redempte,_\n    _Ad cultum fidei gaudebunt se redituras,_\n    _Imperium mundi sub quo dabit hic heremita._\n_Versus cuiusdem nomine ~Gildas~, per quantum tempus regnabit idem\n~Sextus~._\n    _Ter tria lustra tenent cum semi tempora ~Sexti~,_\n    _En vagus in prima perdet, sub fine resumet,_\n    _Multa rapit medio volitans sub fine secundi,_\n    _Orbem submittet reliquo, clerumque reducet_\n    _Ad statum primum, post hoc renouat loca sancta_\n    _Hinc terram spernens secundo ethere scandit._\nIn another MS.[90] in the Library of _Trinity College, Dublin_, there is\npreserved a Prophecy in which _Sextus_ of _Ireland_ is also mentioned,\nand which, as the Editor is informed by his learned Friend _John Holmes_,\nEsq., of the _British Museum_, occurs also in the _Arundel_ MS. 57, fol.\n4, b., where it is entitled, \u201c_Versus Gylde de Prophetia Aquile_.\u201d\nIt will suffice to quote from this Prophecy the Lines where _Sextus_ is\nmentioned.\n    _~Sextus Hybernensis~ milleno milite cinctus,_\n      _Hostibus expulsis castra relicta petet,_\n    _Menia subversa vix antrix apta ferarum_\n      _Pinget et eiectus bubo necabit apem._\nIbid.\n\u00fee witt is our kyng wi\u00fe his children.\n\u201c_The witt_,\u201d i. e. the Meaning; alluding probably to the Interpretation\ngiven of this part of the Prophecy by _Alanus de Insulis_, who supposes\nthe then reigning King Henry II. and his Sons to be intended; his Words\n_~Henricus~ qui nunc in ~Anglia~ regnat, quinque filios suscepit ex\nRegina conjuge sua, quorum unus mortuus est, quatuor vero supersunt.\nHabuit et sextum ex concubina, qui clericus est, magn\u00e6, ut aiunt,\njuxta \u00e6tatem, probitatis. Hic itaque vel sextus dicetur Henrici Regis\nfilius, si mortuus ille quem habuit ex Regina inter alios computetur,\nvel quintus, si soli superstites a propheta numerantur, et alius adhuc\nexpectandus, quem hic ~Sextum~ appellat. Possumus tamen sextum istum\nintelligere, qui in ~Anglia~ regnaturus sit post quatuor istos, et alium\nquintum quicunque ille sit, hoc est sive istorum frater, sive non, de\nquo dicitur quod ~Hyberni\u00e6~ sit m\u00e6nia subversurus, excisurus nemora, et\nin planitiem mutaturus diversas portiones, id est regna diversa, non est\nenim unum regnum, sed plura, ad unum regnum reducturus, ejusque coronam,\nassumpta feritate et fortitudine leonina, suo capite impositurus._\nIbid. line 9.\nSibille acordi\u00fe herto.\nThe Verses of \u201cSibille\u201d here quoted are to be found in a large Collection\nof other Prophecies of the same character, in a Manuscript[92] of the\nfourteenth Century, preserved in the Library of _Trinity College,\nDublin_. The Editor is also enabled, through the Kindness of Mr.\n_Holmes_, to give here a complete Copy of them from the _Cotton MS.\nClaud._ B. vii., collated with the _Arundel_ MS. 57, fol. In this latter\nMS. which is written, as Mr. _Holmes_ conjectures, in a Hand of about the\nYear 1350, and also in the _Dublin_ MS. the Line _Terr\u00e6 motus, &c._ comes\nimmediately before the Line _Millenis ducentenis_. The other various\nReadings are given in the Margin; A. denoting the _Arundel_, and D. the\n_Dublin_ Manuscript.\n\u201c_SYBILLA de eventibus regnorum et eorum Regum ante finem mundi._\u201d[93]\n    _~Gallorum~ lenitas ~Germanos~ iustificabit,_\n    _~Itali\u00e6~ gravitas ~Gallos~ confusa necabit._\n    _Succumbet ~Gallus~[94], ~Aquil\u00e6~ victricia[95] signa_\n    _Mundus adorabit,[96] erit urbs sub[97] presule digna._\n    _Millenis ducentenis nonaginta sub annis,_\n    _Et tribus[98] adiunctis, consurget aquila grandis._\n    _Terr\u00e6 motus erunt, quos[99] non procul[100] auguror esse._\n    _~Constantine~ cades, et equi de marmore facti,_\n    _Et lapis erectus, et multa palatia ~Rome~._\n    _Papa cito moritur, ~Cesar~ regnabit ubique,_\n    _Sub quo tunc vana cessabit gloria[101] cleri._\n    _Anno millesimo C.ter vicesimo v. dabit ether_\n    _Blada vina fractus fiet pro principe luctus;_\n    _Una columpna cadet, qu\u00e6 terram schismate tradet,_\n    _Gens periet subito, ~Petro~ testante perito._\nThe last four Verses occur only in the _Dublin_ MS., and seem to contain\nan Allusion to the Prophetical Doctrines of _Peter John_, or rather of\nhis Followers. The Date intended is probably 1325, taking \u201c_C.ter_\u201d\nfor CCC; and that this Year was one of the Eras fixed by the _Beguins_\nfor the Revelation of Antichrist, appears from the _Liber Sententiarum\nInquisitionis Tholosan\u00e6_, published by Limborch[102]; for Example\n_Petrus Moresii_, a Beguin, _receptus ad tercium ordinem Sancti Francisci\nconjugatus_, was examined by the Inquisitors on the 8th of April, 1322,\nand declares, _Credidit et credebat firmiter, tempore quo captus fuit,\nquod Antichristus esset venturus, et consumpmaturus cursum suum, infra\nannum quo computabitur incarnacio Domini M.CCC.XXV._\nThe Verses, as quoted by our Author, are very corrupt in the Original MS.\nThe Editor has therefore ventured to alter \u201c_viccus_\u201d into \u201c_victricia_;\u201d\n\u201c_urbis_\u201d into \u201c_urbs_,\u201d and \u201c_tessabit_\u201d into \u201c_cessabit_.\u201d\nIbid. last line.\nelispirid.\nThis Word is very probably corrupt, although _Lewis_, who appears to have\nreceived from _Dublin_ a Transcript of this Tract, or copious Extracts,\ndoes not seem to have considered it so, for he has inserted the Word\nin his _Glossary_, and quotes for it only the Authority of the Passage\nbefore us; he says[103],\n\u201c_Elispired_, perhaps for _expired_. _Secular power of the Hooly Goost\nexpired_, alluding to the secular Power the Popes have. For having\nquoted four Verses of _Sibille_, one of which is: _Papa cito moritur,\nC\u00e6sar regnabit ubique_, _Wiclif_ adds, _thei that treten this Verse of\n~Sibille~, alle that I have seen, accorden in this, that secular power of\nthe Hooly Goost elispired._\u201d\nPAGE xxxiv. line 13.\n\u00fee wordis of Josue 2. c\u1d52. \u00fee \u00feridde.\nThe Editor is unable to explain this Reference.\nIbid. line 17.\n\u00fee Mayster of Scholys rehersi\u00fe.\n_Peter Comestor_, Chancellor of the Cathedral of Paris in 1164, and\nAuthor of the _Historia Scholastica_, is the Person here called _Master\nof Schools_. The Passage referred to occurs in the _Hist. Schol._ on\nthe third Book of Kings, _cap. viii._ (not _cap. v._ as quoted by our\nAuthor), and is as follows[104]:\u2014\n_Fabulantur ~Iudei~ ad eruderandos lapidei celerius habuisse ~Salomonem~\nsanguinem vermiculi qui ~Tamir~ dicitur: quo aspersa marmora facile\nsecabantur, quem invenit hoc modo. \u00b6 Erat ~Salomoni~ strutio habens\npullum, et inclusus est pullus sub vase vitreo. Quem cum videret strutio,\nsed habere nequiret: de deserto tulit vermiculum: cuius sanguine liniuit\nvitrum, et fractum est._\nThe same Story with the very same mystical Application of it which is\nmade by our Author, is given by _Peter Berchorius_ in his _Reductorium\nmorale_, who quotes from _Gervase_ of _Tilbury_. This latter Writer, as\nwe learn from _Berchorius_, took the Story from _Peter Comestor_, and\nbeing an Englishman, was most probably the immediate Source from which\nthe Author of the Tract before us derived it, especially as _Gervase_\nwrote upwards of a Century before _Berchorius_, who died in 1362. The\nEditor has not had an Opportunity of consulting the Work of _Gervase_ of\n_Tilbury_, but it is probable that _Berchorius_ has done little more than\nextract his Words.[105]\n_De struthione mirabile quid ponit ~Geruasius~, et videtur accipere de\nHistoria Scholastica. Dicunt ~Iud\u00e6i~ (ut ait) quod cum ~Salomon~ templum\n\u00e6dificaret, ut lapides citius sculperentur, inclusit pullum struthionis\nin vase vitreo, quem cum struthio habere nequiret, ad desertum iuit, et\nexinde vermem qui ~Thamus~ dicitur, apportauit, cuius sanguine vitrum\nliniuit; fractoque statim vitro, pullum recuperauit. Quo agnito ~Salomon~\nde sanguine illorum vermium lapides templi fecit liniri, et sic faciliter\npotuerunt imprimi vel sculpi. Idem ver\u00f2 ~Geruasius~ dicit ~Rom\u00e6~ in\nquodam antiquo palatio fialam liquore lacteo plenam, esse inuentam,\nquo liniti lapides facillim\u00e8 sculpebantur. Talis vermis videtur fuisse\n~Christus~. Pullus enim Struthionis, i. homo (qui erat per creationem\npullus, et filius Dei Patris) fuerat incarceratus, et carceri culp\u00e6 et\np\u0153n\u00e6, a mundi principio destinatus. Struthio ergo, i. Deus Pater, a\ndeserto paradisi, vermem, i. Christum hominem factum, adduxit, et ipsum\nper passionem occidit, vel occidi permisit, et sic cum isto sanguine\nportas carceris infernalis fregit, et pullum suum hominem liberavit._\nZac. 9. _Tu autem in sanguine testamenti tui eduxisti vinctos tuos de\nlacu. Igitur quicunque voluerit lapidem, quicunque cor suum durum et\nlapideum, per contritionem scindere, et per conversationem sculpere\ndecreuerit, adhibeat sanguinem huius vermis, i. dominic\u00e6 passionis\nmemoriam, et liquorem lacteum memori\u00e6 su\u00e6 benedict\u00e6, et sic nunquam\nerit ita durum aut obstinatum, quin recipiat contritionis scissuram,\net correctionis sculpturam._ Ezech. 36. _Auferam cor lapideum de carne\nvestra, et dabo vobis cor carneum._\nThe same Story occurs in some Copies of the _Gesta Romanorum_[106], where\nthe Artifice by which the Worm \u201c_thumare_,\u201d (as it is there called,) was\ndetected, is ascribed to the Emperor _Diocletian_ of _Rome_. See _Swan\u2019s_\nTranslation of the _Gesta Romanorum_, vol. 1. Introd. p. lxiv.\nThe Name of the Worm, to which the marvellous Property of breaking Stones\nis ascribed, is corruptly given by the foregoing Authorities. It is\ncalled by the Jews, not _tamir_, or _thamus_, but _schamir_ (\u05e9\u05de\u05d9\u05e8), and\nfrequent Allusions to it occur in the Rabbinical Writers. The original\nStory is to be found in the _Talmud_, and seems intended to explain what\nwe read 1 Kings, vi. 7, that _neither Hammer nor Axe nor any Tool of\nIron_ was heard in the Temple of _Solomon_ while it was in building. The\nfollowing[107] is an abridged Account of the original Legend: _Solomon_,\nwhen about to build the Temple, perceived by his Wisdom, that it would\nbe more acceptable to GOD, if built of Stones upon which no Tool of\nIron had ever been raised. Whereupon he inquired of the Rabbis how\nthis was to be effected.\u2014They told him that he must procure the Worm\n_Schamir_, by the Help of which _Moses_ had cut the Stones of the High\nPriest\u2019s Breastplate. _Solomon_ then inquired where this Worm was to be\nfound. The Rabbis confessed their Ignorance, but advised him to summon\ncertain Devils, and compel them, by Torments, to make the Discovery;\nthis was done, and the Devils answered, that _Aschmedai_, the King of\nthe Devils, alone, could tell where the Worm _Schamir_ was to be found.\nAccordingly, _Benaiah_, Son of _Jehoiada_, was sent with a Chain on\nwhich the Name of GOD was inscribed, to bind _Aschmedai_, and bring him\nbefore _Solomon_. It took some Time to capture _Aschmedai_, and a long\nAccount is given of the Difficulties of the Undertaking. At Length,\non the third Day, he is brought to _Solomon_, who asks him for the\n_Schamir_. _Aschmedai_ answers, It is not in my Keeping; but _Sara-Dima_\n(the Angel that presides over the Sea) has it, and he will entrust it\nonly to the Wild-Hen (\u05ea\u05e8\u05e0\u05d2\u05d5\u05dc\u05d0), from whom he exacts an Oath for its safe\nReturn. _Solomon_ asked what the Wild-Hen did with the _Schamir_; the\nD\u00e6mon answered, She brings the Worm to the Rocky Mountains, destitute\nof Grass and Verdure, and by its means she breaks down their Rocks;\nshe then carries up the Seeds of Trees, and thus the Mountains, once\nBarren, become covered with Woods. Having obtained this Information,\n_Solomon_ sought out the Nest of the Wild-Hen, and enclosed it, with her\nYoung Ones, in a Covering of transparent Crystal. The Wild-Hen, on her\nReturn, seeing her Nest and Young Ones, but finding herself unable to\nenter it, flew away, and soon after returned with the Worm _Schamir_;\nwhereupon _Solomon\u2019s_ Servants, who had been lying in Wait for her, set\nup a great Shout, which so terrified her, that she dropped the Worm,\nand thus _Solomon_ obtained Possession of it. The Wild-Hen, however,\nflew away, and hanged herself, for having lost the Worm, and broken her\nOath. See _Eisenmenger_, _Entdecktes Judenthum_ Theil, I. p. 350. _Johan.\nChristoph. Wagenseilii Sota_, p. 1072, and _Buxtorfii Lexicon Chald. et\nTalmud._ _in voce_ \u05e9\u05de\u05d9\u05e8.\nPAGE xxxv. line 1.\naftir \u00fee talis of iewis of Salamon.\nThat is, \u201creherseth, after, or according to, the Tales or Legends of the\n_Jews_, concerning _Solomon_.\u201d\nIbid. line 8.\n\u00dee glass to barst.\n_To_, perhaps for \u201cal to,\u201d _statim_, _penitus_. Thus in our _English_\nVersion of the Bible, (Judg. ix. 53.) \u201cAnd a certain Woman cast a Piece\nof a Millstone upon _Abimelech\u2019s_ Head, and al to brake his Skull.\u201d\nIbid. line 14.\n\u00fee on & twenty Salme. 2i.\nThe Editor is not sure that he has rightly deciphered the Letters\nrepresented by \u201c2i;\u201d he once thought they were \u201cxi,\u201d but this seemed\ninexplicable, and he now believes them to be an Attempt of a very\nignorant Transcriber to represent in _Arabic_ Numerals the Number of the\nPsalm referred to.\nPAGE xxxvi. line 15.\nPoul writi\u00fe to \u00fee romayns.\nThis Reference belongs to what goes before, not to what follows. _Mr.\nVaughan_, in his _Life of Wycliffe_[108], not perceiving this, has\naltered the Text to make the Sense perfect, and quotes the Passage thus:\n\u201cSo, when we were sinful, and the Children of Wrath, God\u2019s Son came out\nof Heaven, and praying His Father for His Enemies, He died for us. Then\nmuch rather shall we be saved, now we are made righteous through His\nBlood. St. Paul writeth to the _Romans_, that _Jesus_ should pray for us,\nand that He went into Heaven to appear in the Presence of God for us. The\nsame also he writeth to the _Hebrews_, the which Presence may He grant us\nto behold, who liveth and reigneth without End.\u2014Amen.\u201d\nMr. _Vaughan_, however, does not tell his Readers what Passage of\nthe Epistle to the _Romans_, occurring, also, in the Epistle to the\n_Hebrews_, he supposes our Author to have quoted. There exists, in Fact,\nno such Passage; nor does the Text stand in Need of any Emendation.\nThe References, in both Cases, come after the Passages quoted; and this\nremoves all the Difficulty which Mr. _Vaughan_ appears to have found in\nthe Reading of the original Manuscript.\nFINIS.\n[Illustration]\nFOOTNOTES\n[1] Milner, Hist. of the Church, vol. iv. p. 121. Lond. 1819.\n[3] The Hist. of the Life of _John Wiclif_, D.D. By _John Lewis_, M.A.\n[4] Memoirs of _Wiclif_. By the Rev. _H. H. Baber_, M.A. 4to. Lond. 1810.\n[5] The Life of _John de Wycliffe_, D.D. By _Robert Vaughan_. Lond. 1831.\n[6] The Life of _Wiclif_. By _Chas. W. Le Bas_, M.A. Lond. 1832.\n[7] Appendix ad Histor. Litterar. Cl. V. _Gul. Cave._ vol. ii. p. 63.\nFol. Oxon. 1743.\n[8] See _Page_ xxxi.\n[9] _Vaughan\u2019s_ Life of _Wycliffe_. Vol. i. p. 255. Note. _2nd Edit._\n[10] _Bal\u00e6us_, De Script. Brytanni\u00e6. _Cent._ vi. p. 453.\n[11] _Lewis_, Life of _Wiclif_, p. 195.\n[14] See _Nichols\u2019_ Autographs, _Plate 44_. No. 5.\n[15] British Magazine, _vol._ vii. p. 532, and p. 690. _Vol._ viii. p.\n[17] Joachim.\n[19] Bernard.\n[20] Joachim.\n[21] Eusebi.\n[22] Bede.\n[23] Haymound.\n[24] Joachim.\n[25] Bede.\n[26] Joachim.\n[28] Antecrist.\n[29] Bede.\n[30] Joachim.\n[31] Nota.\n[32] Joachim.\n[33] Joachim.\n[34] Carnotensis, in Polycratico.\n[36] Merlyn Ambrose.\n[37] Sibille.\n[38] Mayster of Scholys.\n[43] _Ryley_, Placita Parliam. p. 379.\n[44] _Statutes of the Realm_, Vol. i. _Lond._ 1810, p. 150.\n[45] _Ibid._ p. 316. _Gibson\u2019s_ Codex, p. 65. _2nd Edit._\n[46] _Glossarium_, in voc.\n[47] _Coke_: Part i. lib. ii. c. 12, sect. 215.\n[48] _Statutes of the Realm_, vol. ii. p. 70, 71. _Lond._ 1816.\n[50] See _Gibson_, Codex, Tit. xxxv. p. 824. _Godolphin_, Repertorium, c.\nxxx. _Ayliffe_, Parergon, p. 63.\n[51] Stat. 25, _Hen._ VIII. c. 21. _Gibson\u2019s_ Codex, p. 87.\n[52] Vit. _Joach._ c. v. _Acta Sanctorum, Maii_ tom. vii. p. 103.\n[55] See the _Beguin_ Confessions in the _Liber Sententiar. Inquis.\nTolos._ pp. 298, 303, published by _Limborch. Hist. Inquisit._\n[56] _Tract. de Antichristo_, fol. 48, b.\n[57] See p. xxvii, _et seq._\n[58] _Fox\u2019s_ Acts and Monuments, vol. i. p. 545. _Lond._ fol. 1684.\n[59] _Opp. S. Bernardi._ Ed. Bened. p. 1396. C. tom. iv.\n[60] In Cant. Serm. xxxiii. s. 15.\n[62] _Wallisii_ Gram. Anglic. p. 86. _Lond._ 8vo. 1765.\n[65] Opp. B. _Hieronymi_. tom. viii. Ed. _Vallarsii_.\n[66] Sacr\u00e6 Hist. lib. ii. p. 95, 12mo. Amstel. 1695.\n[67] Catech. vi. 14.\n[68] _Library of the Fathers_, (vol. ii. Transl.) 8vo. _Oxford_, 1838, p.\n[69] Matt. xviii. 19.\n[72] Sibyllina Oracula ex vett. Codd. Aucta, &c. a Joh. Ops. Brettanno,\n[73] _Statutes of the Realm_, vol. i. p. 316.\n[74] _Gibson\u2019s_ Codex, p. 65.\n[75] B. _Hieron._ in Matt. xxi. 12, 13, tom. vii. Ed. _Vallarsii_, 4to.\n[78] See _Boccacio_ Decameron, _Giorn_, 1\u1d50\u1d43.\n[79] _Caxton\u2019s Chronicle_, fol. Lond. 1528, fol. c.xxiii.a.\n[80] Fol. cxxiii. d.\n[83] _D\u2019Achery_, Spicileg. tom. iii. p. 109, sq.\n[85] De event. _Angli\u00e6_. (Apud x. Script.) Col. 2580.\n[86] See p. xxxi.\n[87] _Galf. Monmuthen_. lib. vii. c. 3, ap. _Rer. Brittan. Scriptores._\n[88] _Cod._ MS. _in Bibl._ Coll. SS. Trin. Dubl. _Cl._ B. _Tab._ 2, _No._\n[89] Vid. _Contin. altera Chronici_ Gul. de Nangis, _ap._ Dacherii\n_Spicil._ t. iii. 104, _where this Prophecy is attributed to_ Johannes de\nMuis.\n[90] _Cod._ MS. _in Bibl._ Coll. SS. Trin. Dubl. _Class._ E. _Tab._ 5,\n_No._ 10, fol. xliii.\n[91] _Prophetia Anglicana_ vii. Libris explanationum _Alani de Insulis_.\nFrancof. 1603. 12\u1d50\u1d52. lib. iii. p. 91.\n[92] _Cod. MS. in Biblioth._ Coll. SS. Trin. Dublin. Class. E. Tab. 5,\n[93] _Deest titul. in Cod. Dublin._\n[94] _Gallus_ succumbet. A. D.\n[95] Victoria. D.\n[96] Abhorrebit. D.\n[98] Aliis. D.\n[99] Erit, quem. A.\n[101] Cessabunt gaudia. D.\n[102] Limborch. _Hist. Inquisit._ ad fin. p. 303.\n[103] Hist. of the Life of _Wiclif._ Oxf. 1820. (_Table of obsolete\nWords_; in voc.)\n[104] _Petri Comestoris_ Hist. Schol. 8\u1d52. Florent. 1526. _fol._ cxvii.\n[105] Berchorii _Red. Mor._ lib. xiv. c. 60. n. 4. p. 658. fol. Venet.\n[106] _Gesta Romanorum_, &c. translated from the Latin by the Rev.\n_Charles Swan_. 2 vols. 12\u1d52. _London_, 1824.\n[107] _Talmud Babyl._ Tract. _Gittin._ fol. 68. col. 1, 2.", "source_dataset": "gutenberg", "source_dataset_detailed": "gutenberg -  The last age of the church\n"}
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+{"source_document": "", "creation_year": 1455, "culture": " French\n", "content": "Produced by Laurent Vogel (This file was produced from\nimages generously made available by the Biblioth\u00e8que\nCy commence ung excellent et tres prouffitable livre pour toute creature\nhumaine apell\u00e9 le miroer de mort\n[Illustration]\n    Je fus indigne serviteur\n    Au temps de ma premiere jeunesse\n    De l'outrespasse de valeur\n    La joye de mon pouvre cueur\n    Ma parassouvie maistresse\n    Mais la mort par sa grand rudesse\n    Envyeuse de nostre bien\n    Print sen corps et laissa le myen\n    Combl\u00e9 de mort et aggrav\u00e9\n    Plus qu'on ne pourroit concepvoir\n    Souffrant tourment comme un dampn\u00e9\n    Desirant de non estre n\u00e9\n    Je fus ainsy qu'en desespoir\n    Le plus dolent qu'on pourroit voir\n    De tous ceulx que nature eust fait\n    Par la mort qui m'avoit deffait\n    Elle deffist premier ma dame\n    Ma chiert\u00e9 et l'onneur mondain\n    Et enversa et mist soubz lame\n    Bont\u00e9 doulceur et bruit en fame\n    Du premier jusques au derrain\n    Dieu l'avoit faicte de sa main\n    Pour toutes vertus y adjoindre\n    Que faulce mort volut desjoindre\n    Peu par avant de son trespas\n    Et en son dernier parler\n    Les yeulx couchiez en contre bas\n    Voulut que moult dolent et las\n    La veisse pour desesperer\n    Car elle me fist appeler\n    Et me dist basset a voix casse\n    Mon amy regardez ma face\n    Veez que fait doulente mort\n    Et ne l'oubliez desormais\n    C'est celle que aymiez si fort\n    Et ce corps vostre vil et ort\n    Vous perdr\u00e9s pour ung jamais\n    Ce sera puant entremetz\n    A la terre et a la vermine\n    Dure mort toute beault\u00e9 myne\n    Quant je vis ce doulent ymaige\n    Et trop piteuse remambrance\n    Ce taint et a paly visaige\n    Je n'euz ne vouloir ne couraige\n    Qui ne feust en desesperance\n    Tombey envers par doleance\n    J'eusse moy voulu estre rien\n    Pour mourir avec tant de bien\n    Celle qui congnoissoit mon cueur\n    Charga que on me portast hors\n    Tantost apres par grand douleur\n    Congnoissant son vray createur\n    Son esperit partit du corps\n    Et est mis au nombre des mors\n    La chose la plus assouvie\n    De tout ce que au jourd'uy a vie\n    De racompter mon infortune\n    Il est force que je m'en passe\n    C'estoit douleur non pas commune\n    Dieu en gard chescun et chescune\n    Combien qui soit la droicte passe\n    Ce n'est pas jeu de passe passe\n    Car on s'en va sans revenir\n    Dieu nous y laisse bien venir\n    Las y fault mourir une foys\n    Et ne scet on quant ne comment\n    Et fault porter le faix et poys\n    De ce dont on a prins le choys\n    Pour actendre son jugement\n    Qui sera de joye ou tourment\n    Dont l'ung et l'autre est perdurable\n    Joye mondaine est pou durable\n    Si fault ouyr ce floctant monde\n    Dont la douleur est advenue\n    Car le hault bien qui y habonde\n    Est aussy tost pass\u00e9 que l'onde\n    Qui est de hault tost abbaissie\n    Ceste chose m'estoit mussie\n    Et ne l'eusse sceu parcevoir\n    Mais ma dame m'en fut miroir\n    Pourquoy pour mirer les mondains\n    Congnoissant ma fragilit\u00e9\n    Comme celluy qui scet le moins\n    Ay fait et escript de mes mains\n    Ainsy comme je l'ay trouv\u00e9\n    Ce traicti\u00e9 que j'ay compil\u00e9\n    Et nomm\u00e9 le miroer de mort\n    Chescun en doit avoir remort\n    Pour au miroer de mort mirer\n    Penser y fault en remirant\n    Et sy nous fault tous amirer\n    De ceulx que nous voyons mirer\n    Pour la mort qui nous va minant\n    Rien n'y vault don non mie nant\n    Il ne luy chault pour abreger\n    Non plus d'ung roy que d'ung bergier\n    Comme ou mirouer si est la glace\n    La ou on voit sa remembrance\n    On y choisist et corps et face\n    Mais de legier elle s'efface\n    Car elle n'a point de souffrance\n    Elle ne peut avoir grevance\n    Que de legier ne soit cassee\n    Nostre vie est plus toust passee\n    Mirons nous dont et remirons\n    Voyons ou est le premier n\u00e9\n    Celluy de qui nous tous venons\n    Ou sont les vaillans champions\n    Ceulx quilz de puis luy ont est\u00e9\n    Ou est le troyen adur\u00e9\n    Qui faisoit les aultres mourir\n    Il ne fut n\u00e9 que pour pourrir\n    Ou sont les princes de la terre\n    Ou est alixandre d'alier\n    Celluy qui tant voulut conquerre\n    Ou est le bon roy d'angleterre\n    Artus et son couraige fier\n    Et lancelot bon chevalier\n    Qui fut garde de son honneur\n    Ilz sont mors com ung laboureur\n    Charlemaigne roy des fran\u00e7oys\n    Qui les espaigne reconquist\n    Rolant et ogier le danoys\n    Qu'ilz soustindrent le fais et poys\n    Avant ce qu'a la fin les mist\n    Ilz ont logis aussy petit\n    Et aussy bien par dedans terre\n    Que celluy qui va son pain querre\n    Et le grand renomm\u00e9 pompee\n    Qui aux romains fit tant de bien\n    Qui par fureur de son espee\n    En subjuga toute contree\n    Que vingt et deux roys furent sien\n    Apres son bien fait terrien\n    Il fut tu\u00e9 piteusement\n    Ainsy comme en ung moment\n    Celluy qui les arpes passa\n    Hanibal le duc de cartaige\n    Doloureusement devia\n    Par le venin qu'on luy donna\n    A boire dont ce fut dommaige\n    Sanson qui de force fist rage\n    Il est com ung foible pass\u00e9\n    Car de pie\u00e7a est trespass\u00e9\n    Ou sont les princes de jadis\n    Qui furent tant vaillans d'espee\n    La royne semiramis\n    La renommee thamaris\n    Certes toute la plus doubtee\n    Et la belle panthasilee\n    A eu dolente deppartie\n    Et dure mort a sa partie\n    Et la mere du treshault roy\n    Olimpias noble royne\n    Elle mourut par desarroy\n    La plus dolente que je voy\n    Fors l'empereris agappine\n    Que son filz pour veoir le signe\n    Et le lieu ou il fut port\u00e9\n    La fist ouvrir qui fut pit\u00e9\n    La bonne royne heccuba\n    Femme du noble roy priam\n    Laquelle vit et regarda\n    Que mort tout le lien luy osta\n    Qu'elle n'eust riens de demourant\n    Elle choisit troye brullant\n    Avant le temps de son termine\n    Et puis elle devint vermine\n    Ou est de helene la beault\u00e9\n    Sur toutes aultres non pareille\n    Ou est l'onneur et la chiert\u00e9\n    De lucresse et sa chastet\u00e9\n    Dequoy ung chescun s'esmerveille\n    Eureux est celluy qui y veille\n    Et qui congnoist qui fault fuyr\n    Helas nous ne povons fuyr\n    Nous ne povons fuyr helas\n    Ne recouvrer le temps pass\u00e9\n    Celluy est bien chetif et las\n    Qui ne craint le doloureux las\n    De l'esperit qui fut dampn\u00e9\n    Et par orgueil fut envers\u00e9\n    Et tous les siens du ciel lassus\n    Nous devons bien penser lassus\n    Quant ceulx si noblement creez\n    Et en leur beault\u00e9 tant louable\n    Furent pour jamais condampnez\n    Et soubdainement transmuez\n    Quant d'anges ilz devindrent diables\n    Et par leur orgueil espoventables\n    En supplice eternellement\n    Et douleur sans amandement\n    Gardons nous doncques du pech\u00e9\n    Qui est tant a dieu desplaisant\n    Se nous en sommes entach\u00e9\n    Faisons qu'il soit desambuch\u00e9\n    Voyans dont nous venons naissant\n    Et que nous sommes en mourant\n    Et apres que nous serons mors\n    Ce nous sera humble remors\n    Prenons doncques humilit\u00e9\n    Et laissons ce pech\u00e9 d'orgueil\n    Pensons a nostre humanit\u00e9\n    Voyons bien nostre pouvret\u00e9\n    Et nostre cueur en aura dueil\n    Souspirons tous et pleurons d'ueil\n    Contemplant nostre pouvre vie\n    Saige est celluy qui pou s'y fie\n    Ayons fiance au createur\n    Qui pour nous la mort endura\n    En telle amertume et douleur\n    Que la pensant dedans son cueur\n    Habondance de sang sua\n    Le pouvre pecheur que fera\n    Quant son dieu tant doubta la mort\n    Il a mestier de son confort\n    Si fault avoir celle souffrance\n    Et tresamere passion\n    Et l'eure de sa doleance\n    En doloureuse remambrance\n    Affin qu'elle soit champion\n    Et piteuse compassion\n    Contre sathan et son malice\n    Il ne nous est rien plus propice\n    Quant nous cuidons estre bien hault\n    Bien subitement descheons\n    Il ne nous fault guere d'assault\n    Ung petit de froit ou de chault\n    Nous fait avoir les tranchoisons\n    Ou les musles a noz talons\n    Ou tout subitement mourir\n    Sans regarder n'avoir loisir\n    De ceulx que tu vis en jeunesse\n    En ton aage premierain\n    Se tu vis jusques en vieillesse\n    Tu trouveras que mort ne laisse\n    Ne vieil ne jeune ne mondain\n    Ung en sant\u00e9 mourra demain\n    Tu en vois souvent et ass\u00e9s\n    Plus de mors que de demourer\n    Regarde ou sont all\u00e9s noz peres\n    Qui ont eu vie comme nous\n    Noz parens et aussy noz freres\n    Ils nous ont laiss\u00e9s ces miseres\n    Esquelles nous sommes trestous\n    Ce monde qui nous samble doulx\n    Nous est amer c'est verit\u00e9\n    Et decepvant et toust pass\u00e9\n    Car c'est ung passaige de mort\n    Doloureux et tantoust failly\n    Tu n'as donjons chasteaulx sy fort\n    Qui te puisse garder au fort\n    Que tu ne soies assailly\n    Tu auras bien de loing failly\n    Quant ton esperit s'en yra\n    Et ton corps cendre deviendra\n    C'est grand folye de parer\n    Ce qui sera viande aux vers\n    Ce que mestz paine d'amasser\n    Il te fauldra tantost laisser\n    Et prandre habillemens divers\n    Tu ne auras pour tes blefz vers\n    Que ta dolante sepulture\n    Et ta puante pourriture\n    O jouvence de belle dame\n    Et que dictes vous a ce point\n    Cuyd\u00e9s vous la mort sy infame\n    Qu'elle voulsist avoir ce blasme\n    De vous assaillir en ce point\n    Certes vous n'y avez ung point\n    Plus d'avantaige q'ung porchier\n    Et vous haye qui vouldra chier\n    Il fault laisser voz haulx actours\n    Et voz robbes a longue queue\n    Et vous fault alier les tours\n    Que vous aprandr\u00e9s a ces cours\n    Au temps que vous faictes la reue\n    Vostre frescheur deviendra bleue\n    Vostre regard fera horreur\n    Mesmes a vostre serviteur\n    A noble arroy de chevalier\n    Qui est assez de t'assaillir\n    Tu es oultre mesure fier\n    Quant tu es dessus ton courcier\n    Chescun veult devant toy fremir\n    Toy qui fais les aultres cremir\n    Tu demourras abhominable\n    Ce monde n'est point perdurable\n    Vous vous estes vestus de court\n    Gentilz hommes du temps present\n    Pens\u00e9s que vous le fer\u00e9s court\n    Ne vous ne savez tour de court\n    Qui y sceust mectre empeschement\n    La beault\u00e9 de vostre jouvent\n    Ne vous aydera pas tousjours\n    Vous finer\u00e9s doulent voz jours\n    Damps abb\u00e9 ne sera laiss\u00e9\n    Avec la dame de ses biens\n    S'il est estuv\u00e9 ne baign\u00e9\n    Il sera en terre plong\u00e9\n    Et ne sera son corps que fiens\n    Nostre vie ne dure riens\n    Que pour avoir dueil en la fin\n    Dieu scet qui est bon pellerin\n    Le bourgoys qui boyt du meilleur\n    Et fait a tous chiere commune\n    Mort ne luy fera plus d'onneur\n    Com a ung pouvre laboureur\n    Ou ung aultre de la commune\n    Il ne luy chault ou elle plume\n    Ou grand ou petit ou moyen\n    Encontre elle n'y a moyen\n    Fors qui bien veult mourir bien vive\n    Selon dieu et sa conscience\n    Et ses commandemens avive\n    Congnoisse sa vie saintive\n    Et preigne tout en pacience\n    Il fera tant par sa science\n    Qu'apres sa mort il vivra\n    Envis meurt qui apris ne l'a\n    Mais ce n'est pas merveille grand\n    Se on craint chose sy amere\n    Celluy qui fist ramuant\n    Et qui luy fist de grace tant\n    Le ladre a la marie frere\n    Oncques de puis n'eut que misere\n    Et toute douleur a penser\n    Tremant ce qui devoit passer\n    L'orreur de la mort fut emprainte\n    Tellement au devant ses yeulx\n    Qui luy donna pensee mainte\n    Tant que tousjours il fut en crainte\n    Combien qu'il esperoit son mieulx\n    Et qu'il eust son entente aux cieulx\n    Que fera doncques le pecheur\n    Quant le juste en avoit si peur\n    Sy ne pren moyen et reffuge\n    A la tresoriere de grace\n    Quelle moyenne vers le juge\n    Qu'en ce tresangoiss\u00e9 deluge\n    Lors que la voix en sera casse\n    Et la vie dolante et lasse\n    Il peut estre lors secouru\n    Et sathan mact\u00e9 et vaincu\n    Lequel en horrible figure\n    Le demonstra en son regard\n    Qui est tresamere painture\n    Et douleur angoysseuse et dure\n    A l'ame qui craint le despart\n    Le corps travaille a l'autre part\n    Tramble tressault et sans vigueur\n    Par habondance de douleur\n    Qui est oultre povoir nature\n    Car elle habandonne lors\n    Il n'a ne membre ne faicture\n    Qu'il ne sente sa pourriture\n    Avant que l'esperit soit hors\n    Le cueur qui veult grever au corps\n    Haulce et soulieve sa poyctrine\n    Qui se veult joindre a son eschine\n    La face estaint et appallie\n    Et les yeulx lievent en la teste\n    La parolle luy est faillie\n    Car la langue au palays se lye\n    Le poux se tressault et halecte\n    La vie fuyt la mort est preste\n    Il a douleur a desmesure\n    En actendant sa sepulture\n    Les os desjoignent a tous lez\n    Il n'a nerf qu'a rompre ne tende\n    Est assailly de tous coust\u00e9s\n    Et congnoist tous les fais pass\u00e9s\n    Dequoy il fault que compte rende\n    Et n'a le loisir qu'il s'amende\n    Car l'eure est briefve et douloureuse\n    Dont sa pouvre ame est cremeteuse\n    Lors le veult mectre en desespoir\n    L'adversaire de nostre foy\n    Qui se monstre hydeux et noir\n    Et mest s'entente de l'avoir\n    Disant pecheur tu es a moy\n    Te souviengne de ton desroy\n    Et du corps que tu as perdu\n    Car tu es a ta fin venu\n    Tu n'as ne dame ne mignon\n    A qui guere de toi chauldra\n    Joyau tant soit riche ne bon\n    Chasteau palais or ne donjon\n    Ce qu'a toy fut autruy aura\n    Et ton ame a moy sera\n    Perdurable tison d'enfer\n    En la presence lucifer\n    Il te fault laisser tes oiseaulx\n    Tes chiens tes brachetz tes levriers\n    La pompe de tes beaulx chevaulx\n    Quilz soubz toy faisoyent les faulz\n    La rote de tes escuyers\n    Le moindre de tes officiers\n    A qui tu laisses de tes biens\n    Ne te tenra ja que pour fiens\n    Bien est changee ta fiert\u00e9\n    Et aussy ta gloyre mondaine\n    Le temps que tu as ja pass\u00e9\n    Tu l'as perdu et degast\u00e9\n    Dont pour jamais seras en payne\n    Et chescun jour de la sepmaine\n    Rage de tourment et sans fin\n    Tu fus soubtil mais moy plus fin\n    Ne t'atens pas aux evangilles\n    Ne messe qu'on te saiche dire\n    Tu n'as parens ne filz ne filles\n    Ne tous ceulx qui ont de tes bibles\n    Qu'ilz se puissent tenir de rire\n    Ilz ne leur chault de ton martire\n    Ne se tu es dampn\u00e9s pour eulx\n    Tu en es seul le maleureux\n    Car tu t'en revais aussy nu\n    Comme en ce monde tu vins\n    Il t'est par trop mesadvenu\n    Quant tu as si tresmal vescu\n    Que tu n'es plains de tes voisins\n    Et si n'auras que pour tes vins\n    Que ton tombeau et ton suaire\n    Et vermine pour toy deffaire\n    Pourquoy fus tu dont nez de mere\n    Pour si douloreusement mourir\n    En doleance si amere\n    Et insupportable misere\n    Qu'a tous jamais te fault souffrir\n    Tu dois bien trambler et fremir\n    Et ton ame doit bien mauldire\n    L'occasion de ton martire\n    Tu fus douloureuse portee\n    A la mere qui te porta\n    Et ta folie desordonnee\n    Et ton ame desesperee\n    Mise en command qui ne fauldra\n    En laquelle vivant mourra\n    Et par tes puans faulx delis\n    Tousjours aura de pis en pis\n    Plus que nul n'en sceroit penser\n    Ne que langue ne pourroit dire\n    On yroit dieu desavouer\n    Pere et mere maulgreyer\n    Et souvent sa vie mauldire\n    Et n'est phisicien ne myre\n    Pour alleger telle souffrance\n    Qui luy sceust donner secourance\n    Et puis luy dist je suis des princes\n    De l'infernalle mansion\n    Il te fault laisser tes provinces\n    Je t'en menray pouvres et minces\n    Au lieu de tribulacion\n    Ce pecheur qui sent l'esguillon\n    De la mort qui le serre et point\n    Il ne scet riens penser a point\n    Car il est en desesperance\n    Et en faulte de vraye foy\n    Alors le bon ange s'avance\n    Et sy le mect en souvenance\n    Disant crestien recongnoy\n    Ton saulveur qui morut pour toy\n    Qui est prest de toy pardonner\n    Se tu luy daigne demander\n    Son povoir est incomparable\n    Sa misericorde infinie\n    Fais luy honneur et honte au diable\n    Rens toy de ton pech\u00e9 coulpable\n    Et humblement mercy luy prie\n    Tu auras perdurable vie\n    Qui es sa pouvre creature\n    Pour la mort qui luy fut tant dure\n    Il t'a cherement rachapt\u00e9\n    Pource il te veulx laisser\n    Tu luy as grandement coust\u00e9\n    Pour toy fut ouvert son coust\u00e9\n    Et si se fit crucifier\n    Et de clouz piez et mains percier\n    Estandu douloreusement\n    Et baptu trespiteusement\n    Sa tendre peau fut dessiree\n    Et son precieux sang espandu\n    Par le grand coup de l'escorgee\n    On veoit sa char destranchee\n    Sur le pav\u00e9 dru et menu\n    Les os se monstroyent au nu\n    Et en divers lieux descouvers\n    Sy faisoyent vaines et nerfs\n    Le chief fut couronn\u00e9 d'espine\n    Poignant jusques a son cervel\n    Sa face glorieuse et digne\n    En qui est la beault\u00e9 divine\n    Fut ressamblant a ung mesel\n    Celluy par avant si tresbel\n    Fut en cest estat rancontr\u00e9\n    De la vierge qui l'a port\u00e9\n    Que povoit lors dire sa mere\n    De sy grand amertume plaine\n    Celle si dit vray dieu mon pere\n    Fais que je souffre ce mistere\n    Affin que j'alege sa paine\n    Ha gabriel tu me dis plaine\n    De grace en me nommant marie\n    Las je me trouve bien marie\n    O ma tresamee portee\n    O createur de ton ancelle\n    O fruyt de celle desolee\n    Qui te transporta de judee\n    Lors qu'elle estoit jeune pucelle\n    Fais moy que plus je ne chancelle\n    Et que je puisse soustenir\n    Celle croix qui te fait faillir\n    O mon enfant escoute moy\n    Je dois a ta douleur partir\n    Mon dieu mon seigneur et mon roy\n    Fais tant par la mere de toy\n    Qu'avant ta mort puisse mourir\n    Car je ne te puis secourir\n    Et sy te voy tant desol\u00e9\n    Helas a quoy t'ay je port\u00e9\n    Qui suis ta mere tres indigne\n    Non souffisant de tel honneur\n    O helisabeth ma cousine\n    Tu me monstras l'onneur et signe\n    Qu'em moy estoit mon createur\n    Et je le voy en tel horreur\n    Qui le tresvent mieulx que une beste\n    Et luy font chose deshonneste\n    O croix engin de grand torment\n    Tu es chose bien inhumaine\n    Quant ton createur innoscent\n    Plus pur que n'est le firmament\n    Tu me laisses et tu l'en maine\n    O generacion humaine\n    Comme ton rachast couste chier\n    Lequel je ne veulx empeschier\n    Et quant elle le vit en croix\n    Ou il randit son esperit\n    Les ellemens a une voix\n    Firent si douloureux exploix\n    C'est le createur qui les fit\n    Pensez que la vierge souffrit\n    De sa passion grand partie\n    Quant vit son filz crucifi\u00e9\n    Et angoysseusement percee\n    Avec le coust\u00e9 de son filz\n    Celle vierge sanctifiee\n    Celle mere tant esplouree\n    Souffrit trop plus que je ne dis\n    Par le pech\u00e9 premier commis\n    Du pere de l'umain lignaige\n    Qui ne le scet il n'est pas saige\n    Metz au secret de ta memoyre\n    Et au clou de ton souvenir\n    Ceste pitable histoire\n    Et celle angoysse si notoire\n    Ou fut ton dieu jusques a mourir\n    Et le tresdouloreux souffrir\n    De sa tendre et piteuse mere\n    Ta paine n'est pas si amere\n    Laquelle tu as desservie\n    Et il en estoit innocens\n    Ce fut pour te saulver la vie\n    Toy qui n'as heure ne demye\n    Que tu ne peches en tes sens\n    Se tu n'as ses commandemens\n    De pres gard\u00e9 a ton povoir\n    Crye mercy par ton devoir\n    Et en grande contriction\n    Recongnoys que tu es pecheur\n    Requiers luy que sa passion\n    Te soit escu et champion\n    Si vray qu'il est ton rachapteur\n    Ne te boute en folle erreur\n    Croy qu'il est pillier et masse\n    Dont sourt habondance de grace\n    Le monde ne scauroit comprandre\n    Que c'est de sa misericorde\n    Puis que ce vient a compte randre\n    Il te fault a mourir aprandre\n    Advise bien et sy recorde\n    Qu'il n'est pecheur qui ne s'accorde\n    Vers luy si luy requiert pardon\n    Exemple par le bon larron\n    Par la tressainte magdelaine\n    Par aultres tant que sans nombrer\n    Tu ne dois avoir poux n'alaine\n    Vertu de nerf povoir de vaine\n    Qu'il ne faille tout eslever\n    Envers le ciel et le aurer\n    Affin que jhesus te regarde\n    Et te baille sa saulve garde\n    Il te donra son paradis\n    Et sera le dyable vaincu\n    Tu feras paour aux ennemys\n    Qu'ilz se trouveront esbais\n    Car tu auras sur eulx vertu\n    Puis que tu seras dont esleu\n    Tu auras choys de son souhait\n    Et de ton desir le parfait\n    En la veue de ton saulveur\n    En quoy se delectent les sains\n    La presence du createur\n    Leur donne souffisance au cueur\n    Dont ilz en loent a jointes mains\n    Et si sont de joye si plains\n    Que les anges en leur salus\n    Chantent Te deum laudamus\n    Ilz ont gloire sans terminer\n    Et lyesse parassouvie\n    Ilz ne font si non dieu louer\n    Car ce qu'ilz vueullent demander\n    Ung chescun jour leur multiplie\n    Et voyent la vierge marie\n    Empres de son filz coronnee\n    Apres luy la plus honnoree\n    Souvent dient en leurs accors\n    Ave celorum regina\n    Benoit soit le ventre et le corps\n    Se dient tous en leurs recors\n    Ou la deit\u00e9 s'aumbra\n    O ave gracia plena\n    Royne de beatitude\n    Fort refroit ton beatitude\n    Il n'est ciel ne terre ne mer\n    Ne clercs tant lectrez en estudes\n    Quilz sceussent demy comparer\n    Ne qui souffisent pour nombrer\n    Le moins de ses beatitudes\n    Car elles sont en multitudes\n    Obscures a humanit\u00e9\n    Comme chose de deit\u00e9\n    Lesquelles te sont invisibles\n    Par la fragilit\u00e9 du corps\n    Il n'est pas histoires ne bibles\n    Qu'elle te soyent compatibles\n    Jusques l'esperit soit dehors\n    Prie dieu qu'a l'eure de lors\n    Il te donne sa gratitude\n    Et de sa gloire plenitude\n    L'eure est briefve de ton trespas\n    Il t'en fault faire ton prouffit\n    Le pecheur qui se voit au bas\n    Combl\u00e9 de si douloureux las\n    Ouyt ce que l'ange luy dit\n    Ne peut sonner mot tant petit\n    Lors le dyable dit qui est sien\n    L'ange si dit qui n'y a rien\n    O miserable creature\n    Quant vient a ceste extremit\u00e9\n    Et en ceste amere pointure\n    Ou est la force tant soit dure\n    Ne sens qui ne soit oubli\u00e9\n    Nostre oeil devroit estre moill\u00e9\n    Et devrions trambler de frisons\n    Touteffois que nous y pensons\n    A grand paine se sauvera\n    Le plus juste qui soit parfait\n    Dont le pecheur et que fera\n    Las quant ce trouble jour viendra\n    Qu'on jugera tout au parfait\n    Mieulx luy vaulsist non estre fait\n    Qu'estre en telle dampnacion\n    Ou est justice sans pardon\n    A toy dont creature humaine\n    A toy est l'eure de trembler\n    A toy qui quiers joye mondaine\n    A toy qui le lairas en paine\n    A toy qui ne fais que passer\n    A toy qui en dois souspirer\n    A toy je dis que tu n'es riens\n    Toy et ta vie fors que fiens\n    Bien sera ta chancon muee\n    Bien tost ton corps deviendra cendre\n    Bien toust sera ta vie passee\n    Bien tost ton ame separee\n    Bien tost te fauldra compte randre\n    Bien tost mourras comme le moindre\n    Bien tost seras en pourriture\n    Bien tost t'abandonra nature\n    Combien que tu soies gentil\n    Combien que tu soyes humain\n    Combien que tu ne crains peril\n    Combien que tu ne doutes exil\n    Combien que tu soyes mondain\n    Combien qu'on ne crainde ta main\n    Combien d'onneur que l'en te face\n    Comment le vent tantost se passe\n    Doubte et cremeur tu dois avoir\n    Doubte de jhesus courroucier\n    Doubte de tant de bien vouloir\n    Dont tu ne puisses decepvoir\n    Doubte qu'i te fault trespasser\n    Doubte qu'i te fault tout laisser\n    Doubte le jour du jugement\n    Doubte que tu ne sces comment\n    En dieu soit ta ferme esperance\n    En ce faulx monde pou d'arrest\n    En vanit\u00e9 et en bobance\n    En pompe ne oultrecuidance\n    En orgueil qui a dieu desplait\n    En luxure qui tout deffait\n    En envie paresse et yre\n    En avarice n'en glotonnie\n    Fors seulle sactifacion\n    Force d'obeyr en constance\n    Force contre temptacion\n    Force de requerre pardon\n    Force et vertueuse actrempance\n    Force contre son ygnorance\n    Force quant on se trouve bas\n    Force de congnoistre son cas\n    Grande piti\u00e9 t'en adviendra\n    Grand paine pourra mieulx souffrir\n    Grand pouvret\u00e9 congnoistra\n    Grande soufferte portera\n    Grande douleur jusques au mourir\n    Grande pacience et desir\n    Grande crainte et cremeur de dieu\n    Grand doubte ou sera son lieu\n    Vivons en dieu et en biens faitz\n    Vivons errans le droit chemin\n    Vivons en doubtans nostre fais\n    Vivons pour regner a jamais\n    Vivons ainsy que un pellerin\n    Vivons pour partir au matin\n    Vivons pour tantoust deslogier\n    Vivons ou nous devons logier\n    Mirons nous au grand jugement\n    Mirons nous en la passion\n    Mirons enfer en dampnement\n    Mirons la mort et son tourment\n    Mirons nostre inclinacion\n    Mirons le monde et sa fa\u00e7on\n    Mirons nostre fragilit\u00e9\n    Mirons nous pour estre saulv\u00e9s\n    Prions dieu qu'i nous pardonne\n    Prions qu'i nous donne sa grace\n    Prions qu'i ne nous habandonne\n    Prions que sa gloire nous donne\n    Prions que nous voyons sa face\n    Prions que noz pech\u00e9s efface\n    Prions qu'i nous vueille garder\n    Et noz deffaultes pardonner\nAmen\n    Cy finist le mirouer de mort\n    A glace obscure & tenebreuse\n    La ou on voit chose doubteuse\n    Et matiere de desconfort\nNOTE SUR LA TRANSCRIPTION\nLa transcription reproduit l'ouvrage cot\u00e9 Res-Ye-171 \u00e0 la Biblioth\u00e8que\nnationale de France, pr\u00e9sum\u00e9 imprim\u00e9 \u00e0 Lyon par Martin Husz, 1481-1482.\nL'orthographe est conforme \u00e0 l'original. On a n\u00e9anmoins, selon l'usage,\nr\u00e9solu les signes d'abr\u00e9viation conventionnels (de type c\u00f5me > comme),\ndistingu\u00e9 i/j et u/v, et introduit accents, apostrophes et c\u00e9dilles.\nOn a restitu\u00e9 l'ordre des strophes, en d\u00e9pla\u00e7ant deux passages pr\u00e9sents\ndans le d\u00e9sordre dans l'original (ind\u00e9pendamment des sauts de page du\ntexte imprim\u00e9, ce qui ne peut r\u00e9sulter d'une erreur lors de la reliure\nou la num\u00e9risation, et laisse supposer une interversion de feuillets de\nla copie ayant servi \u00e0 la composition):\n  les quatre strophes allant de \"Laquelle tu as desservie\" \u00e0 \"Et te\n  baille sa saulve garde\" \u00e9taient situ\u00e9es entre les vers \"Se tu luy\n  daigne demander\" et \"Son povoir est incomparable\";\n  les huit strophes allant de \"Il te donra son paradis\" \u00e0 \"Touteffois\n  que nous y pensons\" \u00e9taient situ\u00e9es entre les vers \"Et luy font chose\n  deshonneste\" et \"O croix engin de grand torment\".\nOn a \u00e9galement effectu\u00e9 les corrections suivantes:\n  Hambal > Hanibal (Hanibal le duc de cartaige)\n  supplie > supplice (En supplice eternellement)\n  ce sust > sceust (Qui y sceust mectre empeschement)\n  torp > trop (Il t'est par trop mesadvenu)\nEnd of Project Gutenberg's Le miroir de mort, by Georges Chastellain", "source_dataset": "gutenberg", "source_dataset_detailed": "gutenberg -  Le miroir de mort\n"}
+]

C015/Y01459.json

@@ -0,0 +1,3 @@
+[
+{"source_document": "", "creation_year": 1459, "culture": " Spanish\n", "content": "Produced by Josep Cols Canals, Elisa and the Online\nfile was produced from images generously made available\nby The Internet Archive/Canadian Libraries)\n  Coplas\n  de\n  Jorge Manrrique\n  MACON, PROTAT HERMANOS, IMPRESORES.\n  _JORGE MANRRIQUE_\n  Coplas\n  por la muerte de su padre\n  PRIMERA EDICI\u00d3N CR\u00cdTICA\n  PUBL\u00cdCALA\n  R. FOULCH\u00c9-DELBOSC\n  [Ilustraci\u00f3n: Bibliotheca hispanica]\n  BARCELONA\n  \u00abL\u2019Aven\u00e7\u00bb\n  Ronda de l\u2019Universitat, 20\n  MADRID\n  Librer\u00eda de M. Murillo\n  Alcal\u00e1, 7\n  _A MADAME_\n  _CAROLINA MICHA\u00cbLIS DE VASCONCELLOS_\n  _Tr\u00e8s respectueux hommage_\nNous avons utilis\u00e9, pour la pr\u00e9sente \u00e9dition des _Coplas_ de Jorge\nManrrique, les textes suivants:\n_A._--Cancionero de I\u00f1igo de Mendoza, imprim\u00e9 vers 1482 (cf. Haebler,\n_Bibliograf\u00eda ib\u00e9rica_, n\u00ba 421, pp. 200 et 362; Benigno Fern\u00e1ndez, in\n_La Ciudad de Dios_, vol. LVI, pp. 64-65; Gallardo, _Ensayo_, n\u00ba 3043).\nLe seul exemplaire connu est \u00e0 la Biblioth\u00e8que de l\u2019Escorial, sous la\ncote ij-X-17.\n_B._--Cancionero de I\u00f1igo de Mendoza, imprim\u00e9 vers 1483 (cf. Haebler,\n_op. cit._, n\u00ba 422; Gallardo, _op. cit._, n\u1d52\u02e2 3044 et 3045, deux\nexemplaires de la m\u00eame \u00e9dition; Salv\u00e1, _Cat\u00e1logo_, n\u00ba 182). Nous en\navons vu deux exemplaires: British Museum, IB 52920, et Escorial\n_C._--Manuscrit du XV\u1d49 si\u00e8cle. Escorial iij-K-7 (cf. Gallardo, n\u00ba 3047).\n_D._--Cancionero de Ram\u00f3n de Llabia, imprim\u00e9 \u00e0 Saragosse vers 1490 (cf.\nHaebler, n\u00ba 387; Salv\u00e1, n\u00ba 185; Heredia, n\u00ba 1641; Gallardo, n\u00ba 2859).\nNous en avons vu deux exemplaires: Madrid, Biblioteca Nacional, I 2098,\net British Museum, C. 63. c. 3.\n_E._--Cancionero de Casta\u00f1eda, manuscrit du XV\u1d49 si\u00e8cle. Appartient \u00e0\nM. le Marquis de Laurenc\u00edn qui a eu l\u2019amabilit\u00e9 de nous laisser copier\nle texte des _Coplas_ (cf. _Revista de Archivos_, 1900, t. IV, pp.\n_F._--Glosa famosissima sobre las coplas de d\u00f5 Jorge marriq\u0304. [por el\nLicenciado Alonso de ceruantes]. Acabose la presente obra corregida\ny emendada por el mismo autor. E emprimida en la muy noble \u00e7ybdad\nde Lisbona reyno de Portugal por Valentyn fern\u00e3dez de la prouincia\nde Morauia A\u00f1o del na\u00e7imiento de nuestro se\u00f1or Jhesu xp\u0304o de myl y\nquinjentos y vno a\u00f1o. A diez dias del mes de Abril. in-fol. British\nNous n\u2019avons relev\u00e9 ni les variantes purement orthographiques ni les\nfautes d\u2019impression manifestes.\n  R. FOULCH\u00c9-DELBOSC.\nCOPLAS\n  Recuerde el alma dormida,\n  abiue el seso y despierte,\n      contemplando\n  como se passa la vida,\n  como se viene la muerte\n      tan callando;\n  quan presto se va el plazer,\n  como despues de acordado\n      da dolor,\n  como, a nuestro pares\u00e7er,\n  qualquiera[1] tiempo passado\n      fue mejor.\n      [1] _AD._ qualquiere; _F._ qualquier.\n      Titre: _A._ Dezir de don jorge manrrique por la muerte de su\n      padre; _BC._ Coplas que hizo d\u00f5 jorge manrrique a la muerte del\n      maestre de santiago d\u00f5 rodrigo manrique su padre; _D._ De don\n      jorge manrrique por la muerte de su padre; _E._ Coplas de don\n      jorge manrique a la muerte del maestre don rod\u1d52 m\u0101riq\u0304 su padre.\n  Pues si[1] vemos lo presente\n  como[2] en vn punto ses[3] ydo\n      y acabado,\n  si juzgamos sabiamente,\n  daremos lo no venido\n      por passado.\n  No se enga\u00f1e nadi[4], no,\n  pensando que[5] a de durar\n      lo que espera[6]\n  mas que duro lo que vio,\n  pues que[7] todo a de passar\n       por[8] tal manera.\n      [1] _BCE._ Y pues; _F._ Pues que se.\n      [6] _F._ lo que se espera.\n  Nuestras vidas son los rios\n  que van a dar en la[1] mar\n      que es el morir:\n  alli[2] van los se\u00f1orios\n  derechos a se acabar\n      y consumir;\n  alli los rios caudales,\n  alli los otros, medianos\n      y mas chicos,\n  allegados[3] son yguales,\n  los que biuen por sus manos\n      y los ricos.\n  Dexo las inuoca\u00e7iones\n  de los famosos poetas\n      y oradores;\n  no curo de sus ficiones[1],\n  que[2] traen[3] yeruas secretas\n      sus sabores.\n  Aquel[4] solo me encomiendo,\n  aquel solo inuoco yo\n      de verdad[5],\n  que en este mundo biuiendo,\n  el mundo no conocio\n      su deydad[6].\n      [1] _A._ afficciones; _D._ fictiones.\n      Titre: _AD._ Inuoca\u00e7ion.\n  Este mundo es[1] el camino\n  para el otro, ques morada\n      sin pesar;\n  mas[2] cunple tener buen tino\n  para andar esta jornada[3]\n      sin errar.\n  Partimos quando na\u00e7emos,\n  andamos mientra[4] biuimos[5],\n      y llegamos[6]\n  al tiempo que fene\u00e7emos;\n  asi que quando morimos\n      descansamos.\n      [1] _B._ Es este mundo.\n      [3] _A._ este camino.\n      [4] _BC._ quando; _EF._ quanto.\n      [6] _BC._ y allegamos.\n  Este[1] mundo bueno fue\n  si bien vsasemos[2] del\n      como deuemos,\n  porque, segun nuestra fe,\n  es para ganar aquel\n      que atendemos.\n  Aun[3] aquel fijo[4] de Dios\n  para subirnos[5] al \u00e7ielo\n      descendio\n  a na\u00e7er aca entre nos,\n  y a[6] biuir[7] en este suelo\n      do murio.\n      [2] _BC._ vsaremos; _E._ vsaramos.\n      [5] _BCDE._ sobirnos.\n  Si fuese en nuestro poder\n  tornar[1] la cara fermosa[2]\n      corporal,\n  como podemos fazer[3]\n  el anima[4] gloriosa\n      angelical,\n  que diligencia tan biua\n  touieramos[5] toda hora\n      y tan presta\n  en componer la catiua,\n  dexandonos[6] la se\u00f1ora\n      descompuesta!\n      [2] _ADF._ hermosa.\n      [5] _A._ terniamos; _F._ tuuyeramos.\n  Ved de quan poco[1] valor\n  son las cosas tras que andamos\n      y corremos,\n  que[2] en este mundo traydor\n  aun[3] primero que muramos\n      las perdemos:\n  dellas desfaze[4] la edad[5],\n  dellas casos desastrados\n      que acaes\u00e7en[6],\n  dellas, por su calidad[7],\n  en los mas altos estados\n      desfalles\u00e7en.\n      [4] _BCD._ deshaze; _E._ desaze.\n      [6] _BC._ que contecen.\n  Dezidme[1], la fermosura[2],\n  la gentil frescura y tez\n      de la cara,\n  la color y la blancura,\n  quando viene la vejez,\n      qual se para?\n  Las ma\u00f1as[3] y ligereza\n  y la fuer\u00e7a corporal\n      de juuentud[4],\n  todo se torna graueza\n  quando llega al arraual[5]\n      de senectud[6].\n      [1] _A._ Dezitme; _BC._ Dezimos.\n      [2] _BCDF._ hermosura.\n      [3] _A._ manos; _D._ maneras.\n      [4] _AE._ jouentud.\n      [5] _AF._ araual; _E._ quando allega llarrabal.\n      [6] _A._ senetut; _E._ senetud.\n  Pues la sangre de los godos,\n  y[1] el linage, y la nobleza\n      tan crecida,\n  por quantas vias y modos\n  se pierde[2] su gran alteza\n      en esta vida!\n  Vnos[3], por poco valer,\n  por quan baxos[4] y[5] abatidos\n      que los tienen!\n  y otros[6], por no tener,\n  con[7] ofi\u00e7ios no deuidos\n      se mantienen[8].\n      [8] _BC._ se sostienen.\n  Los estados y riqueza[1],\n  que nos dexan[2] a desora,\n      quien lo duda[3]?\n  No[4] les pidamos firmeza[5],\n  pues que[6] son de vna se\u00f1ora\n      que se muda;\n  que bienes son de Fortuna\n  que rebuelue[7] con su rueda\n      presurosa,\n  la qual no puede ser vna,\n  ni estar[8] estable ni queda\n      en vna cosa.\n      [1] _AF._ riquezas.\n      [7] _D._ rebueluen; _F._ se bueluen.\n  Pero digo que acompa\u00f1en\n  y lleguen[1] hasta[2] la huessa[3]\n      con su due\u00f1o:\n  por eso[4] no nos enga\u00f1en[5],\n  pues[6] se va la vida apriessa\n      como sue\u00f1o.\n  Y[7] los deleytes de aca\n  son en que nos deleytamos\n      temporales,\n  y los tormentos de alla\n  que por ellos esperamos\n      eternales.\n      [2] _E._ y que lleguen a.\n      [3] _D._ fasta la fuessa.\n  Los plazeres y dul\u00e7ores\n  desta vida trabajada\n      que tenemos,\n  que[1] son sino corredores,\n  y la muerte la[2] celada\n      en que caemos?\n  No mirando nuestro[3] da\u00f1o\n  corremos a rienda suelta\n      sin parar;\n  desque[4] vemos el enga\u00f1o\n  y queremos dar la buelta,\n      no ay lugar.\n  Esos[1] reyes poderosos\n  que vemos[2] por escrituras\n      ya passadas,\n  con[3] casos tristes[4] llorosos\n  fueron sus buenas venturas\n      trastornadas[5];\n  asi que no ay cosa[6] fuerte,\n  que a papas y[7] emperadores\n      y prelados[8]\n  asi[9] los trata la Muerte\n  como a los pobres pastores\n      de ganados.\n      [4] _D._ con talos frios.\n      [7] _D._ reyes papas (y); _EF._ (que) a papas ni.\n      [8] _D._ \u204a a perlados; _E._ y perlados.\n  Dexemos a los troyanos,\n  que sus males no los vimos,\n      ni sus glorias;\n  dexemos a los romanos,\n  avnque oymos y leymos[1]\n      sus estorias[2];\n  no curemos de saber\n  lo de aquel tienpo[3] passado\n      que fue dello;\n  vengamos a lo de ayer,\n  que tan bien es oluidado\n      como aquello.\n      [2] _ABCE._ victorias.\n      [3] _ABCDF._ siglo.\n  Que se fizo[1] el rey don Juan[2]?\n  los infantes de Aragon\n      que se fizieron[3]?\n  Que fue de tanto galan?\n  que fue de tanta inuencion[4]\n       como truxieron[5]?\n  Las justas y los torneos,\n  paramentos, bordaduras[6],\n      y \u00e7imeras,\n  fueron[7] syno deuaneos?\n  que fueron sino verduras\n       de las eras?\n      [3] _BCDF._ hizieron.\n      [4] _D._ inuincion.\n      [5] _BCE._ traxieron; _DF._ truxeron.\n      [6] _A._ brodaduras.\n      _D._ place les vers 10-12 avant 7-9.\n  Que se fizieron[1] las damas,\n  sus tocados, sus[2] vestidos,\n      sus[3] olores?\n  Que se fizieron[4] las llamas\n  de los fuegos encendidos\n      de amadores[5]?\n  Que se fizo[6] aquel trobar,\n  las m\u00fasicas acordadas\n      que ta\u00f1ian[7]?\n  Que se fizo[8] aquel dan\u00e7ar,\n  aquellas[9] ropas chapadas[10]\n      que trayan[11]?\n      [1] _BCDF._ hizieron.\n      [4] _BCDF._ hizieron.\n      [9] _BC._ y aquellas.\n  Pues el otro su heredero,\n  don Enrrique, que poderes[1]\n      alcan\u00e7aua!\n  quan blando, quan[2] falaguero[3]\n  el mundo con sus plazeres\n      se le daua!\n  Mas vereys[4] quan enemigo,\n  quan contrario, quan cruel\n      se le mostro,\n  auiendole[5] sido[6] amigo,\n  quan poco duro con el\n      lo que le dio.\n      [3] _BCDF._ halaguero.\n      [4] _BCDEF._ veras.\n      [5] _A._ y auyendole.\n  Las dadiuas desmedidas[1],\n  los edificios[2] reales\n      llenos de oro,\n  las vaxillas tan febridas[3],\n  los enrriques y reales\n      del tesoro,\n  los jaezes, los[4] cauallos\n  de su[5] gente[6], y atauios\n      tan sobrados,\n  donde[7] yremos a buscallos[8]?\n  que fueron sino rocios\n      de los prados?\n      [1] _BC._ demasiadas.\n      [2] _DEF._ edeficios.\n      [6] _DF._ de sus gentes; _E._ y sus gentes.\n      [8] _A._ buscarlos.\n  Pues su hermano el ynocente,\n  que en su vida sucessor\n  que corte tan ex\u00e7elente\n  touo[2], y quanto[3] gran se\u00f1or\n      le siguio[4]!\n  Mas como fuese mortal,\n  leuole[5] la Muerte luego\n      en su[6] fragua.\n  O juyzio diuinal!\n  quando[7] mas ardia el fuego\n      echaste agua[8].\n      [1] _D._ le fizieron; _F._ se le llamo.\n      [4] _A._ se siguio; _BCF._ que le siguio; _D._ le siguieron.\n      [5] _BCF._ metiolo; _D._ metiole; _E._ echole.\n  Pues aquel[1] gran condestable,\n  maestre[2] que conoscimos\n      tan priuado,\n  no cumple que del se hable[3]\n  sino solo que lo[4] vimos\n      degollado.\n  Sus infinitos tesoros,\n  sus villas y sus lugares,\n      su mandar,\n  que le fueron sino lloros?\n  fueronle[5] sino pesares\n      al dexar?\n      [1] _A._ Pues de aquel.\n      [3] _D._ non cumple que mas hable; _E._ que cunple que del se\n      fable.\n      [4] _A._ sino solo lo que; _D._ mas solo como lo; _E._ saluo solo\n      [5] _ADE._ que fueron.\n  Pues[1] los otros dos hermanos,\n  maestres tan prosperados\n      como reyes,\n  que[2] a los grandes[3] y medianos\n  truxieron[4] tan sojuzgados\n      a sus leyes,\n  aquella[5] prosperidad[6]\n  que tan alta[7] fue subida[8]\n      y exal\u00e7ada[9],\n  que fue sino claridad[10]\n  que estando[11] mas encendida\n      fue amatada[12]?\n      [4] _ABF._ truxeron; _E._ trayeron.\n      [5] _F._ aquella gran.\n      [6] _A._ prosperidat.\n      [7] _D._ quen tan alto.\n      [9] _BC._ y enxal\u00e7ada; _D._ \u204a enzalzada; _EF._ y ensal\u00e7ada.\n  Tantos duques ex\u00e7elentes,\n  tantos marqueses y condes\n      y varones\n  como vimos tan potentes,\n  di, Muerte, do los escondes\n      y traspones[1]?\n  Y las sus[2] claras haza\u00f1as\n  que fizieron[3] en las guerras\n      y en las pazes[4],\n  quando[5] tu, cruda[6], te ensa\u00f1as,\n  con tu fuer\u00e7a las[7] atierras\n      y deshazes[8].\n      [3] _BCDEF._ hizieron.\n      [4] _A._ en los passos y en las guerras.\n      [8] _A._ las desfazes y atierras.\n  Las huestes innumerables,\n  los pendones y[1] estandartes\n      y vanderas,\n  los castillos impunables[2],\n  los muros y baluartes\n      y barreras,\n  la caua honda chapada[3],\n  o qualquier otro[4] reparo,\n      que aprouecha?\n  que si[5] tu vienes ayrada,\n  todo lo passas[6] de claro[7]\n      con tu flecha[8].\n      [2] _D._ impugnables.\n      [4] _A._ y otro qualquiere.\n      [7] _A._ lo pasas de claro en claro.\n  Aquel de buenos abrigo,\n  amado por virtuoso\n      de la gente,\n  el maestre don Rodrigo\n  Manrrique, tanto[1] famoso[2]\n      y tan valiente,\n  sus grandes fechos[3] y claros[4]\n  no cumple que los alabe\n      pues los[5] vieron,\n  ni los quiero fazer[6] caros\n  pues el mundo todo[7] sabe\n      quales fueron.\n      [3] _BC._ sus grandes hechos; _D._ sus hechos grandes.\n      [4] _A._ fechos y actos.\n      [6] _A._ azer; _BCDF._ hazer.\n      [7] _D._ pues quel mundo todo; _AE._ pues que todo el mundo.\n      Titre: _E._ Fabla del maestre don rr\u1d52 m\u0101riq\u0304.\n  Que[1] amigo de sus[2] amigos!\n  que se\u00f1or para criados\n      y parientes!\n  que enemigo de enemigos!\n  que maestro[3] de esfor\u00e7ados\n      y valientes!\n  Que seso para discretos!\n  que gracia para donosos!\n      que razon!\n  Que benigno a los subjetos[4],\n  y[5] a los brauos y da\u00f1osos[6]\n      [4] _DF._ sugetos; _AE._ sujectos.\n      [6] _A._ furiosos; _E._ soberuios.\n  En ventura Octauiano,\n  Julio Cesar en ven\u00e7er\n      y batallar,\n  en la virtud Africano,\n  Anibal en el saber\n      y trabajar,\n  en la bondad[1] vn Trajano[2],\n  Tito[3] en liberalidad[4]\n      con alegria,\n  en su bra\u00e7o[5] Aureliano[6],\n  Marco Tulio[7] en la verdad[8]\n      que prometia.\n      [2] _D._ (vn) hatrajano.\n      [4] _A._ liberalidat.\n      [5] _F._ en sus bra\u00e7os; _E._ en la nobleza.\n      [6] _ABC._ vn archiano; _E._ el troyano; _F._ vn troyano. Voir la\n      [7] _D._ Marco Atilio; _E._ Marco Autilio.\n  Antonio[1] Pio en clemen\u00e7ia,\n  Marco Aurelio[2] en ygualdad[3]\n      del semblante[4],\n  Adriano en[5] eloquen\u00e7ia,\n  Teodosio[6] en vmildad[7]\n      y buen talante.\n  Aurelio Alexandre[8] fue\n  en di\u00e7iplina[9] y rigor\n      de la guerra,\n  vn Costantino en la fe,\n  Camilo[10] en el gran[11] amor[12]\n      de su tierra.\n      [2] _A._ anthonio; _F._ fabio.\n      [4] _E._ y buen senblante.\n      [7] _A._ humildat; _BCDE._ humanidad.\n      [8] _AF._ Aurelio y Alexandre; _E._ Aurelio liandre. Voir la note\n      [9] _BCD._ desciplina.\n      [10] _A._ Camillo; _BC._ Camelio; _F._ Tamiro.\n  No dexo grandes tesoros,\n  ni alcan\u00e7o[1] grandes[2] riquezas\n      ni vaxillas,\n  mas fizo[3] guerra a los[4] moros,\n  ganando sus fortalezas[5]\n      y sus villas;\n  y[6] en las lides que ven\u00e7i\u00f3,\n  muchos[7] moros[8] y cauallos\n      se perdieron,\n  y en este ofi\u00e7io gano\n  las rentas[9] y los vasallos\n      que le dieron.\n      [4] _E._ gran guerra a (los).\n      [8] _BC._ muchos caualleros.\n      Ordre des _coplas_ dans _E._: 30, 29.\n  Pues por[1] su honrra y estado,\n  en otros tiempos passados\n      como se huuo?\n  quedando desamparado[2],\n  con hermanos y criados[3]\n      se sostuuo.\n  Despues que[4] fechos[5] famosos\n  fizo[6] en esta dicha[7] guerra\n      que fazia[8],\n  fizo[9] tratos[10] tan honrrosos,\n  que le dieron avn[11] mas tierra\n      que[12] tenia.\n      [2] _D._ desmanparado.\n      [3] _F._ parientes.\n      [7] _A._ en la dicha; _D._ en esta misma; _F._ en esta (dicha).\n      [8] _BCD._ que hazia.\n  Estas sus viejas estorias[1]\n  que con su bra\u00e7o[2] pinto[3]\n      en[4] jouentud[5],\n  con otras nueuas victorias[6]\n  agora las renouo\n      en[7] senectud[8].\n  Por[9] su gran[10] abilidad,\n  por m\u00e9ritos y anciania[11]\n      bien gastada,\n  alcan\u00e7o la dignidad[12]\n  de la gran caualleria\n      del[13] Espada.\n      [5] _BC._ juuentud.\n      [6] _BCE._ vitorias.\n      [8] _ABCE._ senetud.\n      [12] _E._ dinidad; _A._ (la) diuinidad.\n  Y[1] sus villas y sus tierras,\n  ocupadas de tiranos\n      las fallo[2],\n  mas por cercos y por guerras\n  y por fuer\u00e7a[3] de sus manos\n      las cobro[4].\n  Pues nuestro rey natural\n  si de las obras que obro\n      fue seruido,\n  digalo el de Portugal[5],\n  y en Castilla quien siguio[6]\n      su partido.\n      [5] _DE._ Portogal.\n      [6] _E._ quien en Castilla siguio.\n  Despues de puesta[1] la vida\n  tantas vezes por su ley\n      al tablero,\n  despues de[2] tan bien seruida\n  la corona de su rey\n      verdadero,\n  despues[3] de tanta faza\u00f1a[4]\n  a[5] que no puede bastar\n      cuenta \u00e7ierta,\n  en la su villa de Oca\u00f1a\n  vino la Muerte a[6] llamar[7]\n      a su puerta,\n      [1] _BCEF._ Despues que puso.\n      [4] _BCDEF._ haza\u00f1a.\n  diziendo: \u00abBuen cauallero,\n  dexad[1] el[2] mundo enga\u00f1oso\n      y su halago[3]:\n  vuestro cora\u00e7on de azero\n  muestre su esfuer\u00e7o famoso\n      en este trago;\n  y[4] pues de vida y salud[5]\n  fezistes[6] tan poca cuenta[7]\n      por la fama,\n  esfuer\u00e7ese[8] la[9] virtud\n  para sofrir esta[10] afruenta[11]\n      que vos[12] llama.\n      [3] _BF._ con halago; _C._ con su halago; _E._ y su falago.\n      [6] _A._ yzisteys; _BC._ hezistes.\n      [7] _F._ tan poca cuenta hezistes.\n      [8] _F._ esfuer\u00e7eos.\n      [9] _E._ esfor\u00e7ad vuestra.\n      [10] _E._ a sofrir aquesta.\n  \u00abNo se os[1] faga[2] tan amarga\n  la batalla temerosa\n      que esperays,\n  pues otra vida mas larga\n  de fama tan[3] gloriosa\n      aca dexays.\n  Aunque esta vida[4] de[5] honor\n  tanpoco no es[6] eternal\n      ni[7] verdadera,\n  mas con todo es muy mejor\n  que la otra[8] temporal[9]\n      perecedera[10].\n    [3] _D._ de la fama (tan).\n    [4] _BC._ vida esta.\n    [8] _A._ que la corona.\n    [9] _F._ corporal.\n    [10] _BC._ padescera.\n    Le f. (ccccxxv) o\u00f9 se trouvaient les six derni\u00e8res _coplas_ manque\n  \u00abEl biuir[1] que es perdurable\n  no se gana con estados\n      mundanales,\n  ni con vida delectable[2]\n  en que[3] moran los pecados\n      infernales;\n  mas los buenos religiosos\n  gananlo[4] con ora\u00e7iones\n      y con lloros,\n  los caualleros famosos\n  con trabajos y aflicciones[5]\n      contra moros.\n      [2] _BC._ deleytable.\n      [5] _D._ affictiones; _F._ afi\u00e7iones.\n  \u00abY[1] pues vos, claro varon,\n  tanta sangre derramastes\n      de paganos,\n  esperad[2] el galardon\n  que en este mundo ganastes\n      por las manos;\n  y con esta confian\u00e7a,\n  y con la fe tan entera\n      que teneys,\n  partid[3] con buena[4] esperan\u00e7a,\n  que estotra[5] vida ter\u00e7era\n      ganareys.\u00bb\n  --\u00abNo gastemos[1] tiempo ya\n  en esta vida mezquina[2]\n      por tal modo,\n  que mi voluntad[3] esta\n  conforme con la diuina\n      para todo;\n  y[4] consiento en mi morir\n  con voluntad[5] plazentera\n      clara y pura,\n  que querer hombre biuir\n  quando Dios quiere que muera\n      es locura.\n      [1] _D._ Non tengamos.\n      Titre: _A._ Respuesta del maestre; _BC._ Responde el maestre;\n      _D._ Reza a la muerte.\n  \u00abTu, que por nuestra maldad[1]\n  tomaste forma seruil[2]\n      y baxo[3] nombre,\n  Tu, que a tu[4] diuinidad\n  juntaste cosa tan vil[5]\n      como[6] el hombre,\n  Tu, que tan grandes tormentos\n  sofriste[7] sin resisten\u00e7ia\n      en tu persona,\n  no por mis mere\u00e7imientos,\n  mas por tu sola[8] clemen\u00e7ia\n      me perdona.\u00bb\n      [2] _A._ ciuil; _BCF._ ceuil.\n      [4] _A._ tu que juntaste; _BC._ tu que con.\n      [5] _A._ a vna cosa tan vil.\n      Titre: _ABCD._ Oracion.\n  Asi con tal entender,\n  todos sentidos humanos\n      conseruados[1],\n  \u00e7ercado de su muger,\n  de sus fijos y[2] hermanos\n      y criados,\n  dio el alma a quien ge la dio,\n  el qual la ponga[3] en el \u00e7ielo\n      en[4] su gloria,\n  y[5] avnque la vida murio[6],\n  nos dexo[7] harto consuelo\n      su memoria[8].\n      [1] _BC._ oluidados.\n      [2] _A._ y de fijos y de; _BC._ y de hijos y de; _D._ \u204a de sus\n      Titre: _A._ Torna el actor y faze fin; _BCF._ Cabo; _D._ Fin.\nEntre les _coplas_ 24 et 25, _F_ en intercale deux dont Jorge Manrrique\nne semble pas \u00eatre l\u2019auteur. Le texte de la premi\u00e8re (qui devrait en\nr\u00e9alit\u00e9 suivre l\u2019autre au lieu de la pr\u00e9c\u00e9der) est assez fautif, mais\npeut \u00eatre r\u00e9tabli en recourant \u00e0 la _Glosa_ de Diego Barahona (1541)\nqui contient, elle aussi, ces deux _coplas_[1]; nous d\u00e9signons ces\nvariantes par _G._ La _Glosa_ de Barahona ne nous est parvenue que par\nun exemplaire unique dont M. Archer M. Huntington, qui le poss\u00e8de,\nvient de publier un tr\u00e8s beau fac-simil\u00e9[2].\n  Es tu[3] comien\u00e7o lloroso,\n  tu[4] salida syempre amarga\n        y nunca buena,\n  lo de en medio trabajoso,\n  a quien das[5] vida mas larga\n  anse los bienes muriendo,\n  y con sudor se procuran[7]\n  los males vienen[8] corriendo,\n  y despues de[9] venidos\n        duran mas.\n  O mundo, pues que nos matas,\n  fuera la vida que diste\n        toda vida,\n  mas segun aca nos tratas,\n  lo mejor y menos triste\n        es la partida\n  de tu vida tan cubierta\n  de males, y de[10] dolores\n        tan[11] poblada,\n  de los bienes tan desierta,\n  de plazeres y dul\u00e7ores\n        despoblada.\n      [1] Le texte de Manrrique donn\u00e9 par Barahona proc\u00e8de, directement\n      ou non, de celui donn\u00e9 par Alonso de Cervantes (_F._)\n      [2] Glosa a la obra de don Jorge Manrrique. Hecha por Diego\n      Barahona: dirigida al muy yllustre se\u00f1or don Gaspar destu\u00f1iga de\n      auellaneda abad de castro. \u204ac. M. D. xlj. (Fac-simil\u00e9 publi\u00e9 par\n      Archer M. Huntington. New-York, 1902).\n      [7] _G._ con sudar son adqueridos (dans la _Glosa_: con sudor son\n      adquiridos).\n      [8] _G._ vienen los mas (_sic_).\n      [11] _G._ y tan (dans la _Glosa_: tan).\n\u00ab... Fuit... gladii exserendi cupidus. Nam cum essent in exercitu duo\nAureliani tribuni hic et alius, qui cum Valeriano captus est, huic\nsignum exercitus adposuerat \u00abmanu ad ferrum\u00bb ut si forte quaereretur\nquis Aurelianus aliquid uel fecisset uel gessisset, suggereretur\n\u00abAurelianus manu ad ferrum\u00bb atque cognosceretur.\u00bb (Vopiscus, _Vita\nAureliani_, c. 6, in _Scriptores Historiae Augustae_, \u00e9d. Jordan et\nEyssenhardt. Berolini, 1864, t. II, p. 139).\nImp. Caesar M[arcus] Aurelius Severus Alexander Pius Felix Augustus\n(_Corpus Inscriptionum Latinarun_, passim).\nDans _BC_, on lit aussit\u00f4t apr\u00e8s la _copla_ 40:\n      En su sepultura dize\n      desta manera\n  Aqui yaze muerto el ombre\n  que biuo queda su nombre.\nMACON, PROTAT HERMANOS, IMPRESORES.\nNotas del transcriptor:\nEl texto en cursivas se ha se\u00f1alado con _guiones bajos_.\nLa puntuaci\u00f3n en las notas al pie ha sido normalizada.\nP\u00e1gina 10, se ha insertado la referencia de la nota al pie n\u00famero 8,\nque faltaba en el original.\nP\u00e1gina 20, \u201ccortetan\u201d cambiado a \u201ccorte tan\u201d (\u201cque corte tan\nex\u00e7elente\u201d).\nEl car\u00e1cter \u201cet\u201d, conforme a la notaci\u00f3n de Marco Tulio Tir\u00f3n, aparece\nen las siguientes ubicaciones:\n  Copla 3, nota al pie 3.\n  Copla 14, nota al pie 8.\n  Copla 17, nota al pie 2.\n  Copla 22, nota al pie 9.\n  Copla 40, nota al pie 2.\n  Nota final a la copla 24, nota al pie 2.\nEste car\u00e1cter puede no ser visible en algunos dispositivos, que lo\nreemplazar\u00e1n por un cuadrado en blanco o un signo de interrogaci\u00f3n.\nCorresponde al car\u00e1cter Unicode U+204A.\nIm\u00e1genes originales de este libro se pueden encontrar aqu\u00ed:\nhttps://archive.org/details/coplasporlamuert00manruoft\nEnd of the Project Gutenberg EBook of Coplas por la muerte de su padre, by \nJorge Manrrique\n*** END OF THIS PROJECT GUTENBERG EBOOK COPLAS POR LA MUERTE DE SU PADRE ***\n***** This file should be named 49333-0.txt or 49333-0.zip *****\nThis and all associated files of various formats will be found in:\nProduced by Josep Cols Canals, Elisa and the Online\nfile was produced from images generously made available\nby The Internet Archive/Canadian Libraries)\nUpdated editions will replace the previous one--the old editions will\nbe renamed.\nCreating the works from print editions not protected by U.S. copyright\nlaw means that no one owns a United States copyright in these works,\nso the Foundation (and you!) can copy and distribute it in the United\nStates without permission and without paying copyright\nroyalties. 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Thus, we do not\nnecessarily keep eBooks in compliance with any particular paper\nedition.\nMost people start at our Web site which has the main PG search\nfacility: www.gutenberg.org\nThis Web site includes information about Project Gutenberg-tm,\nincluding how to make donations to the Project Gutenberg Literary\nArchive Foundation, how to help produce our new eBooks, and how to\nsubscribe to our email newsletter to hear about new eBooks.", "source_dataset": "gutenberg", "source_dataset_detailed": "gutenberg -  Coplas por la muerte de su padre\n"}
+]

C015/Y01475.json

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+[
+{"content": "Ivba dei in aure corde percipit et intelligat unde sit. Celestem patria desiderare veritas iubet carnis desideria cohibere mudam gloriam declinare aliena non appetere propria largiri. Rm In proximo est tribulatio mea domne et non est qui adjuvet ut foodant manus meas et pedes meos libera me de ore leonis ut enarrem nomine tuum fratribus meis. v Erue a fronte deus animam meam et de manu canis unicum meum. Ut ferialia. Ne perdas cum impis deus animam meam et cum viris saginum vitam meam. Redime me domne. Vteripe me domne ab homine malo libera me. Redime. Ne averteris faciem tuam a puero tuo domne. Qm tribulor velociter exaudi me. In intende anima mea et sibique tribulor Hec duo ferialia divinoctis per ea. In laudibus anime meae eripe me. Isti diacatur an laudes vosque ad cenam domini quaedo de terali agitur. In laudibus animae meae.\nI am unable to output the cleaned text directly here, but I can describe the process and the result. The text appears to be in Latin. Here's the cleaned text:\n\nIdea my affliction is erected, my enemy is raised against me. Psalm: Miserere. And in tribulation confess. An. Judicasti, Domine, causa animae meae defensor, Deus meus. Psalm: Deus, Deus, quid feci tibi aut quid molestus fui tibi? Psalm: Bond. An, nequid reddetur malum pro bono, quia foderant foras animam meam? Psalm: Laudate.\n\nPristus, assistes poenitefactoriis bonorum tuorum, et perfectius tabernaculum hoc non manufactes id huic crearis, neque per sanguine hircorum aut vitulorum, sed per proprium sanguinem intras semel in sancta eterna redeemptione.\n\nTranslation:\n\nMy affliction has been raised, my enemy is set against me. Psalm: Have mercy on me. And in tribulation confess. An. You have judged, Lord, my soul's defender, my God. Psalm: God, God, what have I done to you or why have I disturbed you? Psalm: Bond. An, is no evil returned for good, because they have driven out my soul? Psalm: Praise.\n\nPristus, you will assist the penitent of your good works, and more perfectly make this tabernacle, not from the blood of hogs or cattle, but from your own blood once in the holy and eternal redemption.\n\"quiam per actum tempus imples, corpusis se volentes, nati ad hoc passioni deditus, agnus in cruce levatur, immolandus, stipite Romae. Et ab insurgentibus in me libera me an. Quis ex vois arguet me de peccato, si veritate dico? Quare vos non creditis mihi, qui sum ex deo? Vos non auditis quia ex deo sum. Benedictus. Oratio. Quesumus omnipotens deus, familiam tuam. Ad primam annum. Ego demonium non habeo, sed honorem patrem meum dicit Dominus. Deus, deus meus, respice. Ab hac die vos et quae ad octavam. Pascha non dicitur Ihesu Criste, sed pus capitulum statim dicatur. Versiculus: Exurge, Domine, et adiutoriam quaesivit animam meam. Et de manu canis unicus manet mihi.\"\nqrum alum et amarum est de ligisso dnum tuum & non ei timore eius apud te dicit Dominus: \"Coegistis iugum meum ruptisti vincula mea et dixisti: 'Non serviam.' In omni ei sublimi et sub omni ligno frondoso tu prosternabar metrix R. Synagoga populum circuiderunt me et non reddidi retributis mali. Coerceretur tibi Dominus nequitia pecorum & diriges iustum vobis. Iudica me Dominus, sm iustitiam meam & sm innocentiam meam super me consumetur.\n\nUnum semen verum. Quare convertsa es in vineam alienam? Si lavaris te intro et multiplicares tibi herbam, borith maculatum es in iniquitate tua coram me dicit Dominus. R Obprobrius sum factus nimis inimicis meis, viderunt me et movuerunt capita sua adiuvare me Dominus meus. Locuti sunt ad te lingua dolosa & sermonibus odii circuiderunt me. Adiuvare me.\ntu dicis currus levis explicans vias tuas. R. Viri impii dixerunt opprimus hominem iustum iniuste et deglutiamus eum, quod inferi vivere auferamus memoriae eius de terra et de spolis eius sortem mipi attulere hocide thesaeus aversus sibi malui isipientes & maliget rei facti sui. Hec cogitauert et errarex excavit inihos eorum et rei. V. Intende aie, in lauda Acem meam non auferunt ab increpatibus et contumeliis in me. Misere an Frangas suscitare adversus eos qui disperserunt gemem meum. Misere verba mea an appenderunt mercedem meam xxx argentatis quid apprehendatus sum ab eis. Deus, an immdauerunt super caput meum dixi perij inuocabo nomen tuum Domine meum. Confitebor. An labia insurgentia et cogitaciones eorum vide Domine. Laud. Ca. Domne demonstrasti, Ynus Lustra sex. V. Eripe me, an non heres in me patarent de superis fuiss. Ps. Benedic. Oro.\nqs opus tuis quid in totis aduersis ex nostra infirmitate deficimus, unigeniti filij tuis pas, sione respiremus. Quis tecum Ad Per Annum Aps Deus ianua no. Ad me et alias hos vetus et respondeas in dominica palma et sic fiat cotidie vsque ad cenam domini quisque de terali agitur, cetea oia sic in feriis precedentibus ebdomadis. Ad vs R. Circumderter. An patete heos ponete via mea et itete sumete eam. ps Mundus. Oro tu salutaris noster et ad bona recolenda quibus nos instaurare dignatus es tribuere venire gaudeas. Per Ferias iij. V de ore leonis, quoniam ea non deficiat in mensuris eius in venientia ea. R Salve me fac Reqre in dominica palma ad hora nona.\n\nnemo faciam Adamaui quippe alienos et post eos ambulabo. Rm.", "creation_year": 1475, "creation_year_earliest": 1475, "creation_year_latest": 1475, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
+]

C015/Y01476.json

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+{"content": "My dear child, before you stand before your sovereign at the table, dispose your youth according to my teaching. align your heart to virtuous discipline. When you speak, be not reckless. Keep foot and finger still. Be simple in demeanor, do not cast your look aside. Do not fidget, against the posture let not your back linger. Do not make your mirror of the wall. Do not poke your nose, especially. Be well aware and set your thoughts aright before your sovereign's face. Whoever speaks to you in any manner, do not cast your head down listlessly. But with sad countenance look him in the face. Wash your nails clean and wash your hands also before the meal and when you rise. Sit in the place assigned to you and do not lean in any way. And until you see before you your service, do not be hasty to eat of bread. Of greediness, lest the will be thwarted. Shun grinding and mowing at the table.\nCry not too low, keep silence honestly.\nKeep thy loaves with thee, it is not due.\nSpeak not with a full mouth, lest thou offend.\nDrink not bridled for haste or negligence.\nKeep thy lips clean from flesh or fish.\nWipe fair thy spoon, leave it not in the dish.\nOf thy bread, no soppus that thou make.\nSpeak loudly for soup, it is against gentleness.\nWith mouth embrued,\nAnd wherever thou dine or sup,\nOf gentleness take salt with thy knife.\nAnd beware thou blow not in the cup.\nRevere thy fellows, begin with them no strife.\nTo thy power keep peace all thy life.\nInterrupt not where'so'er thou go.\nNo man's tale till he has made an end.\nWith thy finger mark not thy tale.\nBe well advised, namely in tender age.\nDrink by measure both wine and ale.\nBe not covetous also of language.\nAs time requires, show thy visage.\nTo glad or to sorrow, but keep between twain.\nFor loss or lucre or any cause sudden.\nBe meek in measure, not hasty but treatable.\nOvermuch is not worth in anything.\nTo children, longeth not be vengeful.\nSome meadow and assembly,\nAnd as it is remembered by old writing,\nThe wrath of children is soon overcome,\nWith an apple party be made at one,\nOf honest mirth let be thy dalliance,\nSwear none others speak no ribaldry,\nThe best mossel have this in remembrance,\nHold to thyself alone do not apply,\nPart with thy fellow for that is courtesy,\nLade not thy trencher with many remissages,\nAnd from blackness always keep thy nails,\nOf courtesy also against the law,\nWith sworn dishonesty to do offense,\nOf old surfeits atwite not thy fellow,\nToward thy sovereign have always thy attendance,\nPlay not with thy knife take heed to my sentence,\nAt meat and at supper keep the still & soft,\nEke to and fro move not thy foot oft,\nDrop not thy breast with sauce nor potage,\nBring no knives uncovered to the table,\nFly not thy spoon lest in the carriage,\nIt goes better by the side which was not commendable,\nBe quick and ready, make and servisable,\nWell awayting to fulfill anon,\nWhat thy sovereign commands thee to do.\nIn children's war now mirth and now debate,\nIn their quarrel is no great violence,\nNow play, now weeping. seldom in one state,\nTo their pleas give no great audience,\nA rod reforms all their insolence,\nIn their hearts no rancor dwells,\nHe who spares the rod all virtue sets aside,\nGo little will, bare of eloquence,\nPray young children that shall see or read,\nThough thou be not comprehensive of sentence,\nOf the clauses take heed,\nWhich to all virtue shall thy youth lead,\nOf the writing, though there be no date,\nIf anything is amiss, put the fault in lidgate.\n\nArise early,\nServe God devoutly,\nThe world quickly,\nGo thy way sadly,\nAnswer demurely,\nGo to thy meat appetently,\nAnd arise temp,\nAnd to thy supper soberly,\nAnd to thy bed merily,\nAnd be there,\nAnd sleep securely.\n\nAll obeisance to God I humbly submit,\nQueen to reign evermore in bliss,\nMother to Christ as we believe express,\nMercy / to all wretchedness,\nLife to quicken to help lively and light,\nSweetness of most pleasant beauty.\nAnd we say this land is your dwelling, and therefore we sing/pray to you, most meek and merciful virgin, we cry out to you with timid voices, exiles made by false serpent's deceit, children, careful and sorrowful, therefore our life is laborious to you, best of men, to our lord God and man. We sigh here in this troubled sea, grieving as sorrowfully as we can, and weeping often with bitter tears of death. In this dolorous, painful, and lamentable place, our tears wound the mortal heart. Valle, restless, cruel, and changeable, Eya, most amiable maiden, our advocate, our mediator, your brightest and comforting eyes are full of joy from paradise. To us, weeping in this sea of torment, convert now from your sovereign pity, and Jesus, our lord, prince omnipotent, blessed are you, full of most high bounty, the fruit of life and rich benefactor, of your most wondrous creature, show us after this exile to our eternal greatest joy and pleasure. O clemens, full of merciful riches, O pia, full of rich compassion.\nO fairest Virgin, way to salvation,\nMaria, flower of sweetest meditation,\nHail with all our most humble service,\nMother of life and eternal creation,\nHail ever as fair as we can perceive. Amen.\nWisdom marvels and kind cannot tell,\nHow the maiden is mother, and God is man.\nForgive your asking and believe the wonder,\nFor might has mastery and skill goes under,\n[God's praise and so on.]\nHe who takes wealth without heed,\nShall find fault in time of need,\nThis world is mutable, thus says the sage,\nTherefore gather in time ere you fall in age,\nIn wealth beware of woe, whatever the happiness,\nAnd here the even for fear of after woes,\nFortune is variable, ever turning her wheel,\nHe is wise who is aware or feels harm.\nBetter to suffer and fortune to wait,\nThan hastily to climb and suddenly to slide,\nKnow before you knit and then you may loosen,\nIf you knit before you know, it is too late.", "creation_year": 1476, "creation_year_earliest": 1476, "creation_year_latest": 1476, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
+{"content": "When I reflect on how some people err grievously in the way of virtuous governance, I have supposed in my heart that I ought to advise and counsel them prudently to be virtuous in living and bring themselves into honor. Therefore, my dear child, I shall now tell you the manner and guise. Listen well. Your soul inward shall be acquainted with its good and virtues in every way. Rejoice and receive, for he is to be despised who does not know what it means. Such reading is nothing but wind wasted. Pray to God and praise him with all your heart. Father and mother, always hold in reverence. Love them well and may you never be parted from them. To hear men is counsel, but keep their teachings until you are called upon to be clean without offense. Greet gladly him who is more worthy than yourself and resign your place. Fear your master and keep his commands as your life. Be not jealous and keep your promises as your life.\nBe temperate with wine and be not excessive. Your wife's words take no authority. In folly, sleep no more than necessary. In good books, thou shalt read. And that thou readest in thy mind, thou shalt keep. Steer no man to wrath. Lie not I the rede. Do well to God and he will repay thee. Be not wicked nor to the wicked knight. Judge the right and be advised by the wise. Play with the dice as thou eschew. Dispise no man, keep ever thy best. Scorn never wretch as thou shalt never reproach. Covet no man is good, speak few at feasts. Look thy vengeance be always with the least. He who has done the good, have in remembrance. Love every man and this shall advance. Behold my master this little treatise. Which is full of wit and sapience. Enforce this matter to accomplish. Think it is translated at your reverence. Enroll it therefore in your advice. And desire to know what Catherine meant. When thou it read, let not thine heart be thence. But doth as this says with all thy whole heart. Here ends the little Catherine's booklet.\nFor those who believe that God is inwardly the source of human wit,\ntherefore, you shall unite your heart to your sovereign lord and king,\nplacing him above all other things. Give him praise, honor, and reverence,\nfor he has bestowed upon us excellence. Wake up, my child, and shun sloth,\navoid excessive sleep, for long sleep and idleness lead men to vice.\nIt dulls the mind, makes them unfit, fosters fleshly filth,\npales and wastes fresh blood. Trust well in the first of all virtues:\nbe still and keep your tongue in check, for untamed speech can bring great harm.\nWhoever can avoid the entanglement of words and rest with reason,\nthis is truly the gospel. To God above, man is next in rank.\nAdvise the well-being of others and never betray your own sentence,\nlest shame ensue. Do not speak one thing and then the contrary.\nSuch contradiction will hobble your worship.\nWhere steadfastness will bring you good fame,\nHe shall never agree with man while living,\nWho with himself will always repugn and strive.\nIf you observe and consider the lives and manners,\nBoth of yourself and others, outside,\nIn the midst of this, you will find one\nWho in some part is not virtuous enough.\nBlame no one therefore if you do what is right,\nSince on earth no one lives without flaws.\nIf you suppose that which should not trouble or grieve you,\nThough they be dear and very valuable,\nDo not let such things obstruct your profit,\nIf you wish to be stirred as the wise,\nAvoid them entirely in all ways,\nFor it is wiser in steadfastness\nTo prefer profit than such riches.\nIt is a good lesson for the unwise.\nA man should be tempered with constancy,\nAnd glad and merry afterwards,\nNot always sad or light of countenance,\nA man may advance his cheer often,\nFor at each time as the thing requires,\nSo the wise man behaves and cherishes.\nGive no credence always to your wife,\nDue to her anger and lack of patience.\nWith a sharper tongue than sword or knife,\nThou findest in thy servant one who learns well this sentence:\nThe wife will hate and cause to suffer\nHe who loves her deeply in his heart.\nAnd if thou warn a man of his forfeit,\nAlthough he grumbles with frowning confrontation,\nAnd in his language menaces thee and threatens,\nYet forbear not for all such displeasure\nTo teach him to amend his governance.\nAs thou begin, it is a mistake,\nAnd this is a friendly task I know.\nAgainst wordy folk ever full of wind,\nDo not strive at all; it may not profit.\nSuch rash folk are in conceits blind,\nThe witless word avails not a whit.\nIn many words is oft wisdom little,\nFor to every man is given speech,\nAnd yet the wise are often in search,\nLove other men and have them in good cheer,\nThat to thyself thy love most extend,\nLook no person be dearer than thy state,\nFor then thou shalt offend and hurt thyself and others,\nBut ever cherish other and love them so.\nThat to thyself be thou found no fool,\nNews that please as the wind eschew,\nThy child with all thy diligence avoid,\nBe never busy seeking new news,\nSuch novelty often causes offense,\nIt is no wit, it is no wisdom,\nIt harms not a man to be at peace,\nBut it does harm to put his tongue in press,\nMake no promise in another's stead,\nRemember well that a promise is uncertain,\nBut if thou keep thine own, thou shalt be rewarded,\nTo serve thy master do thy best,\nTrust not the word of every creature,\nSome men's faith is easy to break,\nFor many folks think not as they speak,\nWith fair words when favor deceives thee,\nBe not blind for his false flattery,\nLet thy own reason be thy judge always,\nAnd if thy estate be high,\nThough favor with his craft will smile on thee,\nIn all thy life thou never give credence,\nMore to thyself than to thy conscience,\nWhen thou seest another man is deserted,\nAs for his good deeds commendable,\nIn every place let such a man with thy good word be enabled.\nAnd though he have been availble\nYet of thy good deed make thou no boonance\nAnd then shall other men thine name enhance\nAnd if you leave long an old man shall you be\nAge will approach despite who says nay\nThen perceive behold about and see\nHow aged folk are treated with all day\nAnd so pour out for thyself a say\nInto stooping age when thou art crept\nThing mayest thou help it in thy youth was kept\nCharge not though thou see men speak soft\nNor change no mien for oft it is full bet\nIn secret wise to speak than cry on loftiness\nA man should see always where he were set\nAnd after that so should he speak or let\nBut to the suspicion of harm it seems\nMen speak of him he none other remembers\nWhen fortune has given the felicity\nAnd set thee on high then beware of a fall\nThen sueth often such sharp adversity\nFalse fortune turns as does a ball\nIn her trust have thou no certainty at all\nHer perilous play turns sometimes to grace\nFor the end is woe that began that game\nOur brief life is here so full of doubt\nThat in very certainty no one may suddenly have their souls snatched out,\nAll around this world in every land,\nYoung and old are bound to death, therefore set not your trust\nIn the death of him who may survive, perhaps,\nA little gift given with good intent\nFrom your friend who lives in poverty,\nReceive it with right good cheer and seize it,\nSupposing that he has as good will as many men who are richer,\nDo not value the gift nor weigh the price,\nThe intent is good and that shall suffice,\nSince nature, which is your first teacher,\nHas brought us all naked and bare,\nThough riches cannot help you,\nBut you are always held in poverty's snare,\nYet no force makes nor should you care too much,\nTake patiently poverty for the best,\nRiches are not of nature but of the earth increased,\nThough death be the end of every creature,\nAnd no one on earth shall escape from him,\nYet do not fear death with excessive care,\nTo live on earth is but a jest,\nIf you shall always after death so gape.\nThink well to die but modify your thought, or else to live avails not the right night. For your desert, if no friend thanks thee, I mean when you have done your force and pain, To other people, friendly for to be, If they cannot show gratitude for the same, Withdraw your hand and so restrain, Blame not your god for their unfriendliness, But for such men do afterward the less. Since no rich man who lives anywhere, If he consumes all his goods and wastes, But that poverty shall grieve sore and dearly, Therefore, my child, such goods as you have, Let not them soon out of your hand perish, Lest than your good hereafter fail, Hold that you have it. It may the efte (efter) avail. Be not hasty nor of words warm, If a good man you wish to appear and seem, And if you find the son of doubleness, The false one.\nWith painted words and heart full of falseness,\nThou canst in no way make him more blue\nThan to serve him with his own treachery,\nWith words fair and friendly to depart,\nMethinks thou art beguiled by art,\nProve never a man by over painted speech,\nFor under fair words is often deceit,\nThe word is gay, but friendship is to seek,\nAs it is said, such craft is on this Isle,\nYet some think ill when they file their threads,\nThe whistling fool makes merry song,\nAnd so the bird beguiles him among,\nWhen you have gotten children,\nLook in her youth then and inform them so,\nIn some craft and mystery that they may learn,\nTo get her living and to defend also,\nHer life which ever needs, and that they unto,\nVirtue may attain for that he no craft can,\nOftentimes need and is in danger of every man,\nHave this thought for it is often seen,\nThing dear bought often becomes worthless,\nAnd things of little value become valuable,\nIn time coming may rise to great worth,\nRemember well this and it ever advise.\nThou shalt beat the name of Chinchery flee, and other men shall not nagard deme.\nAdvise the well let reason be thy guide,\nWhen other folks thou art about to blame,\nThat such default in thee be not espied.\nFor if it be, then shalt thou have the shame.\nA man's honor such a thing will reclaim.\nIt is foul when a man would teach,\nIf his deeds are against his words preach.\nLook thy desire be grounded in right,\nAnd then that it never traverse honesty.\nFor as often times as any worldly wight\nDesires more than right or equity,\nThen may his request be soon replied.\nAnd it is called nicety and great folly,\nTo ask often that which right will always deny.\nChange not a friend that thou knowest of old,\nFor any new in trust that thou shalt find,\nA better than he but in thine hands thou hold.\nHim that hath been to the friendly & kind,\nFor such exchanges are often ful blind.\nThe seeming thou knowest never a deal,\nTo know a trusty friend. Since man's life is often full of misery,\nWhilom in mirth and after in mischief.\nNow in the valley and on the hill, high and low,\nMan is poor and afterward in riches finds relief.\nThe shining morning often has a stormy eve.\nTake heed at this polity's last end.\nHave gain for your labor before you wend,\nThough you may overcome and have the victory,\nOf your friend or fellow, yet always refrain,\nAnd be not proud or haughty.\nGreedy hands bring great harm and sorrow.\nWhere easy, softness friends may conquer,\nFor by good deeds set in lowliness,\nMen are gathered in friendship's bond.\nThe limiter who visits the wives\nIs wise enough to teach a man.\nTo yield needles, pins, girdles, and knives,\nThe craft is good; thus the wise friar says,\nYou give small things for great ones,\nIf you receive, give something in return,\nAnd that will always nourish love in certainty.\nToil not, nor strive with him who is your friend,\nBeware of him, make him not your foe,\nA troublesome man may break and shatter friendship.\nThese barterers, misruled so,\nInterrupt themselves and wrap themselves in much woe.\nFor wicked wrath engenders only hate,\nWhere good accord nourishes love at all times.\nWhen your servant you take in default,\nThough he cannot excuse his negligence,\nYet in your anger do not assault him,\nBut with your might take truth and trust.\nThus you will find ease if you use\nRule your passion and always by such measure,\nThat you save those who are under your care.\nSuffering eases what was said long ago,\nSuffer and have all your intent,\nThough you may overcome yet do not so,\nConquer by suffering and be patient.\nBut do not follow cruelty never,\nFor it is called a virtue with excellence,\nA man to live in humble patience,\nBe not sparing nor prodigal,\nConserve your things gained with true labor,\nIt is fair to be called liberal,\nBut always avoid waste and do not be surfeited,\nDo not consume all your treasure in one hour,\nWhen from your labor rises no avail,\nNeeds and poverty will assail you in haste,\nBe not like Seneca, for he would eat\nWith every man and at his feast feed him.\nBut none may taste of his meat\nNor any come to him but he to all men yield\nBe free of your meat but look that large leads\nNo farther than you may easily attain\nBe ever your own friend, thus Caton says, certain\nTake heed, sir, and see how this clerk\nEntreats men with virtuous doctrine\nThe first part of this comprehensive work\nShines clearly in worship, renewing as a straight line\nWhose precepts to observe if you please\nAnd to his counsel your hearts to incline\nRight in your age it shall be known well\nThe virtuous form it shall be for men to carry\nLook here in this life as a bride does a beast\nThat man does not err here in this perilous way\nStabilizing him as does a steadfast arrest\nAnd as sure guides that men worthiest\nMan's living here to set in governance\nThis sage Caton puts in remembrance\nIf you, my child, set your heartly delight\nTo know the tilth and the culture of the earth\nAnd if you will be of perfect knowledge\nSome is earthy and some also pasture.\nWhy some is fresh like flowers in picture, I advise you to study sadly for a while. In the laureate poet great Virgil, and you have a desire for fresh courage,\nTo hear of Romans' noble worthiness,\nHow they vanquished the Carthaginians,\nAnd many other things through manly prowess,\nThan read Lucan well can he express.\nWho excelled him in town and also in field,\nAnd who did marvels under Mars' shield,\nAnd who also desired the love songs,\nAnd how they advanced themselves,\nAs in that craft Naso can teach him to speed.\nFor some love song. Harp. pipe. and dance,\nSome in reading and other things of pleasure,\nSome loved courteously and did not want to be seen,\nAnd some wrote openly,\nBut yet, my left child, if in fortune\nThy heart be given to no such thing,\nOr that it not be to thy pleasure,\nThat Virgil, Macer, Lucan, or Naso brings,\nYet that you may be wise in your learning,\nIf you wish to give me audience,\nI shall show you the doctrine of wisdom.\nAnd I shall show the very treasure\nOf wisdom if you have the desire to listen and hear,\nAnd also how you shall endure in good estate,\nAnd lead your life holy according to God's pleasure.\nApproach and learn this reading, B.\nThere is no one who can report further on your good deeds than a stranger can,\nMake him welcome and show him hospitality,\nAnd he shall with honor utter this to others, this no, nay.\nFor the unknown it profits sometimes to test,\nFriends, now to have it is a better thing\nThan to be friendly with anyone, any man to be a king\nOf God's mystery and also of his working.\nMake never my child to inquire,\nIt is folly for anyone to ponder such things.\nDispute not upon your God's providence,\nFor all things must be under his governance.\nAnd since you are a man clothed in mortality,\nDispute not of such things as mortals are.\nThe fear of death that is mortal,\nI mean to fear it always and never cease.\nBeware of that which I counsel you against,\nFor this is true as the gospel is doubtless.\nWhoever fears death is always merry.\nWhen fear of death makes a man troubled,\nHe wastes his time and shortens his life,\nFor things uncertain,\nWhen you are angry look never that you strive,\nBut first you ought to know the matter clearly,\nFor there is no person on earth alive,\nBut that he has a soul.\nAs hasty wrath has kindled him on fire,\nThen can he not judge the truth for anger,\nAs time requires, make your expense,\nMeasure your hand also according to the profit,\nOf time and also of the presence,\nSo that you spend no more than is necessary,\nAnd that spend, look that your heart be free.\nA man should do cost and make his spending,\nConsidering the time and also the reward,\nToo much is nothing of any kind of thing,\nThe mean is good and most commendable,\nThat man stands firmest here in this living,\nWith a mean estate that holds him dear,\nPlenty and poverty to endure are not bearable,\nFor then the ship in the sea is most secure,\nWhat time the tide is most submissive,\nIf you know anything that may turn into shame.\nKeep it secret and reveal it to no one. Do not make it known or publish it, as you know who will retract it. Do not let everyone swear to it and proclaim it, lest you betray it to others unknowingly. For such false deals you may find now. If you spy and see or perceive a transgression and a misgovernor, trust well that sometime an hour will come when he will suffer penance for his deeds. A cursed deed seeks wreak and vengeance. Though wickedness may be kept secret for a time, yet it will be discovered in the end. Though nature may have been unkind and given a man small stature, remember, my child, and keep in mind that you should never despise that creature. For God may send him fortune and b. And often they are allied with good counsel, to whom nature has denied great strength. When your turn is to travel and have a deal with one who is not equal to your might, do not show your utmost power, lest he in turn be in the same plight.\nFor it is often seen in battle and in fight,\nFortune changes often within one our (hour)'s span,\nAnd he is scorned who was erst (previously) victor,\nSmall swords, great fires; withdraw the swords, the fire shall decrease,\nAgain, look not pleased with words, for words' discord is thy pest (plague),\nThe man is wise who can cease from words,\nFor this is as verily true as God gave life,\nSmall words breed much strife,\nDo not deal with magic nor with sorcery,\nIn God's hand is all fortune and fate,\nBe not about to call by destiny,\nWhether thou be miserable or fortunate,\nLet God alone in Him is all thy estate,\nFor what He wills of thee He can well dispose,\nBeware ever of envy with its fell (deadly) touches,\nWithin thine heart look ever that she (envy) rest not,\nFor it is one of the chief pains of hell,\nWhen she sojourns within a man's breast,\nThen phoenix burns in her own nest,\nAnd then she may no other man harm.\nYet envy does not cease to harm herself.\nEnforce thine heart with manly sufferance.\nThough false judgment may go the way of the process,\nBe not ashamed in word or countenance,\nFor often the false opponent may rule and lead\nThe law, but trust me well without fear,\nLong to rejoice in achievement he may not,\nWho by another's unfaithfulness gains his goods,\nLook not to praise or despise, but let others alone,\nAlways after prudence let your words weigh,\nFor your own honor will bring you none,\nBut have a fool as soon as you are gone,\nA man who praises himself, as the school says,\nOr despises much is a sign of a fool,\nOld wrath should be kept out of mind,\nDo not be about to make it live,\nBut the envious one has a touch of kind,\nSuch malice, my child, look you never revive,\nfor such malice of old wrath makes a strife,\nAnd he who remembers old enmity,\nA wicked man indeed is he,\nWhen it is time of cost and great expense,\nBeware of waste and spend always by measure,\nHe who keeps or spends has no difference,\nMakes his goods may not long endure,\nFor the old proverb says, measure is treasure.\nRemember that some of your goods may be lost, which before were obtained in many a varied day. It is no wisdom for a man always to be sage, but sometimes to be nice and foolish. Whoever has this fet will find advantage, when time and circumstance desire it, and then dissimulate, for it is great policy to be sometimes unwise in appearance. Among the wise, such behavior is called high prudence. The filthy flesh encroaching on the bestial that fights within, by the force of its allure, avoid my child and keep them from it. Art and grace are set far apart. And eschew always of avarice the wicked fame. These two are the ones that cause evil reputation. Do not believe lightly in every one's sight, for some report things otherwise than they ever were thought or done or seen. And some have it also as a custom and guise to feed people with flattering and lies. Therefore give little trust to such fair speaking. For many people speak untruths. If you surfeit in drink, do not forget the advice that comes after you do not fall into the snare.\nWithdraw your hand, do not choke your throat with that which is not sufficient for you. Drink what is sufficient and spare a little. Too much drinking makes men witful bare. And yet the wine is not to blame. To blame is the drinker who makes himself lame. To your trusty friend, who is secret to thee, show your counsel and conceal your need. For a trusty friend is the chest of privacy. But it is great luck to find such friends. Try one among all a company. And of your body, commit the cure to such a leech who is trustworthy and sure. With yourself, grief never to grieve sore. Though things may sometimes be unfortunate, do not be dismayed in any way. For your adventure needs you to endure. Fortune may not always be on your side. With harms to grieve always in wait, she is. To refine men, wealth, honor, and prosperity. In yourself, compare always before anything else. That which you perceive will fall after, it neither notices nor grieves half as much. That is a sore sight as other things will be. Sudden chances harm most of all. It hurts less and is in better condition.\nWhere a man prudently can have foresight\nWhen divers things traverse thy intent\nAnd thou art wrapped in adversity\nFor want of hope look thou be not lost nor shed\nLet never despair thy wit bereave thee\nBut abide the time that better shall be\nHope is she who shall make thee succeed\nHope leaves not a man till man leaves the breath\nWhen men profit more than is time to retain\nTake any thing while they be in season\nMany profit now that after will refrain\nFor y is plenteous now will afterward be sparse\nTherefore take any in time as reason counsels\nFor the bald head was sometime full of cares\nWhich is now bare without rasure or cheers\nProvide thyself and have deliberation\nBy likely conjecture what way befide\nAdmonish my child in thy remembrance\nAfore and after about every side\nFollow that God will and let him be thy guide\nWhich hath all things only in his governance\nFortune favors and poust and all that is present\nIt is a token of a consuming hand\nTo receive superfluity and do also excess\nTill his receipt a gain from him rebound.\nContain your nature and flee from greediness\nKeep foul lusts under foot and repress\nDo not feed your lust with all it craves\nIf health permits, let the lust preserve your life\nTake good heed also of your own estate\nRule your body well with good diet\nIn time, look not to be at debate\nThrough your own rule and surfeit\nThough sickness and sorrow have given you heat\nThe time is good and no day is dismal there is\nBut if men make it so for their own misdeeds\nFear not dreams, as Deuteronomy says\nFor often they are caused by various complexions\nSome of imaginations and many a nice fantasy\nOr else of blood or of superfluous reflection\nFor dreams are often deceit and false illusion\nWhen they wake, they desire and think\nUpon that thing they dreamt when they wake\nWhen a multitude has given a decree\nOr concluded anything against your intent\nTransgress not ever the command of the committee\nFor if you do, you will be sorely punished\nDisdain not a loan the people's judgment\nIn a venture, you please them not one at a time\nWhile you wish to traverse them, consider for a moment what all these matters mean. Remain with your lord and go no further yet, for they do not wish to reveal themselves to anyone but him. Therefore, set aside your entire heart and mind. Look what lies beneath the boisterous exterior, and I dare say of wisdom and wit, you shall find plenteousness and fruitfulness therein. Refresh your spirits with this wholesome diet that fosters virtues and keeps a life. To your person, I think it most fitting to receive such nourishing and joyful sustenance. Which your estate shall always preserve in life. In great honor and keep you from annoyance. Out of the danger of vices infectious. If you act according to this ordinance, and in particular, ensure that your deed bears true witness and testifies, the matters that you behold and read. Look upon them with your heart as well as with your eye. And then, I dare say, something you shall espied. In this work that shall move your heart. Therefore, apply your heart, your eye, and your spirit to rule according to these wise deeds.\n\"Look what seeks that which longs to redeem,\nIn this my diet, something shall he find,\nWherewith he may his soul foster and feed,\nWith virtue and it from vices unbind.\nCome near my child therefore, and have in mind,\nSuch doctrine in your heart to bear away and teach,\nAs to yourself hereafter shall be left and dear.\nMan's soul resembles a new plain table,\nIn which yet appears to sight no picture.\nThe philosopher says without fable,\nJust so is man's soul, but a deadly figure,\nUntil she be reclaimed with the lure\nOf doctrine, and so get a good habit.\nHe who lacks rest may no while endure,\nTherefore among take ease and disport,\nDelight never in great business and cure,\nBut that while you may also resort,\nTo plays, recreations, and all other comfort.\nThan shall you labor better at length,\nWhen you have mirth your business among.\nIf you live justly, always keep up right,\nNever declining for money, fear or favor.\nTruly then you stand in a filthy plight.\"\nThough men may revile you with words of rigor,\nIf you live thus, your good life is your tower.\nWe may not let the people gauge and cry,\nBut do well though they misjudge or lie.\nSoon if you are called to testify the truth,\nAlways saving your worship and honesty.\nYour friends' transgressions are not about to be discovered,\nWhere no shame thereof may grow.\nThis requires good friendship indeed,\nIn well-being and true benevolence between people is friendship in assistance.\nBehold wisely about and spy your covert train,\nWhen false falcon knocks at your gate.\nHe means guile though outwardly he seems fair.\nFor he can anoint both your ears twice\nWith the oil of pleasure in full great abundance.\nBut yet under you keep yourself from this poison.\nSloth, sluggardy, and dul idleness,\nAnd laxity that causes negligence,\nEnforce yourself always to eschew with all your business.\nFor an idle soul makes your body sent.\n Truly, there is in earth no greater argument,\nTo conclude, your mortal body unguarded\nThan the soul in idleness to be wrapped.\nPrint this teaching in your soul steadfastly\nAnd you will find it extremely profitable\nDo not abandon it near from your heart, lest\nIf you exclude it from your mind,\nThis lesson you are bearing and blind\nFrom virtues, therefore do not despise me\nSince my son is then within you,\nHe will often remind you of it\nAnd if she is not annoying and full of grief,\nForce her not to remain in your yard\nOf chastisement It is a cursed sword\nTo keep such one who will always complain\nFor he is at ease who is quit of such one\nOf other men you shall make your mirror\nConform yourself to that which most men approve\nWhat you should do and what you should forsake\nA better fate may you not convey\nThan to other men is the relief of deeds\nIn all that pertains to your teaching\nMake of other men a rule of your living\nAttempt nothing that exceeds your might\nNor that which you cannot finish\nFor then you stand foul in your own sight\nOver his power, what man that desires me moves.\nWith shame he must necessarily take leave\nIt is folly for a man to begin such works,\nWhich to perform requires much power within.\nThe law presumes that what a man keeps still,\nThe crime of one who has done great offense,\nAnd discovered it not, he is then less guilty\nThan the criminous for keeping silent.\nTherefore, my son, being it in your attendance,\nThat you may not poorly judge me,\nLest for silence men deem me guilty,\nWhen the law is strict and rigorous,\nEntertainingly approach the judge to do the favor,\nInclining him for graciousness,\nFor an equal judge may your cause always succor,\nAnd yet the law shall be his governor,\nWhich owes sometimes to moderate,\nAs in case he may see a point,\nWhat penalty you suffer for your desert,\nReceive it always well in grace and patience,\nAlthough your transgression be proved and covered.\nYet when you see it in your adversity's presence,\nThat you are blemished in your conscience,\nWithin yourself make a self-judgment,\nDemeaning yourself in your own judgment,\nMispend not time ever for laziness.\nBut once upon a time, in old and wise books it is written and reported with great attention, a man may rise through reading and accomplishing what poets write, things of great marvel and of small credence. Among friends, sitting at a feast, be courteous and moderate in your language. Whoever speaks most is not always considered the wisest. Nature has made a cage for the tongue to keep it from being outrageous. If you wish to be preferred by nature, restrain your tongue with all your effort. Some women weep from pure femininity when they cannot express their intent. Beware of such niceties, for your manly reason should not be blended with such weeping, for such weeping softens the heart and never relents. Some women are always weeping and under that they can both prick and sting. When you have reached your worship, what good is riches without honor? To spend always good and refuse worship is of no profit or help.\nTherefore, having obtained with true labor,\nDo not misuse it lest you do me a disservice.\nOftentimes he needs, wasted has his\nImprint, my child, earnestly in your mind,\nSo that you are not so dreadfully dead,\nIt is full hard to please every one,\nDisplease none by any deeds or them like,\nNor their words, neither for even so right,\nAs you have displeased them behind your back.\nRight so men will make you a mock and scorn,\nFor the contrary though men had it sworn,\nThe scorner shall be rewarded ever with scorn,\nWhen your last sort, that men call fate,\nIs good and pleasant according to your intent.\nThis I mean when you are fortunate.\nRecord all your goods that God has sent,\nAnd suffer them not recklessly to be spent,\nFor a wastrel you shall have the name,\nGreat riot will cause your feeble fame,\nInto great age what time that you are crept,\nAnd have riches, prosperity, and great abundance,\nBe liberal then of your goods before you have kept.\nThink well you have enough and sufficiency,\nLet never your good from the have governance.\nBut govern and depart it always with your friend\nFor what you go there it may not agree with you\nGrace is given to man in many various ways\nSome have wisdom and some have eloquence\nThe poor people also sometimes are very wise\nA servant sometimes may be of great wisdom\nThough he may have little reverence\nFor virtue is hidden under many a vile habit\nThis world's wealth ebbing and flowing always\nAt no certain time is it like a waning April\nThough you have lost, you shall not be dismayed\nBe content with what you have for the while\nSomeone may have neither cross nor pile\nNow in his care and yet right good fortune\nIs he full near, no man may know his nature\nWhich shall free him from wretchedness\nWhere in your life so long you have led\nA life, unfortunately, to God and man bad\nThe which, though it be not entirely profitable\nYet it makes an end both of bad and able\nYour wife's words you suffer and take in good grace\nWhen it avails for the better, it may\nFrequently she is of great prudence\nAnd most to be allowed, this is no denial\nSuffer her than and her conceit to assay,\nFor it is hard when thou canst not be still,\nNor yet to suffer her, thou canst also have will,\nGoods that are given thee by nature.\nThey come to thee from thy progenitors.\nTherefore, my child, with all thy force and cure,\nLook thou love them and cherish at all hours,\nFor they fostered thee and kept thee in youth from cares.\nThy mother, my dear child, yet in especial,\nIf thou do well, never offend at all,\nResort, resort, and hitherward find relief,\nMy master now here is a wholesome air,\nFor thy advantage to this place retreat,\nWhere for morality springing flowers fair\nAnd sweetly pleasantly do the retreat,\nGather them and make a chaplet or a gay,\nAnd rest thou a while here right in this herb garden,\nBehold well and see what thing is to thy profit,\nWhat wight that lusts to live in secrecy,\nHis life and soul to keep from incumbrance,\nOf vices the which and good thews express,\nBe ever at strife come near and give attendance,\nThese precepts keep well in remembrance,\nEnrolling them and printing in thy mind.\nAnd so to live, men shall find\nThe foul talent of riches, my child, eschew\nAnd resemble never greedy Tantalus,\nWhose appetite in hunger is always new\nAmong the fair apples, delicious,\nNo sweet water quenches his thirst right thus\nTo villains swallow of covetise,\nLo, all this world cannot nor suffice\nWith reasonable feeding be thou content\nAs in diet, a man should never overcharge\nHimself for with surfeit, many men are slain\nFor their receipts are too great and large\nMen seem every day that little care or bargain\nWill drench a none when it is overfreight\nCherish ever nature with no over weight\nIf thy thing should the happen to misgovern\nWithout reason or any providence\nThen, my own child, learn this lesson\nSay not \"It was by fortune such expense,\nTo make but wit it thine own negligence.\nFor fortune may never compel thee\nThy good to spend but at thy liberty\nLove thou the penny as for thy convenience\nNot for the hoard to horde it upon heap\nFor of the prince was made the ordinance.\nNot for it to be in coffers, it should be still and sleep, but yet it should always stir among the people and separate. In their exchange, he who keeps it within is subject to sin. When you have plenty and are wealthy, I mean when you have great surplus of money and help but small, then spend your money and yourself advance. Keep never the coin and live in grief. The sick has silver in full great excess, but of himself he has no certainty. Though sometimes you suffer the great pains of betting yet your master's chastisement, take well in good with humble lowlines, since it is done but all in good intent, in case to learn and wisdom to obtain. Although his words sound full of Ire, yet suffer the talent of that fire. Also, my child, you shall always occupy yourself, to work things that are profitable, but look never your wits apply to things that may not be available. To keep a thing that is not profitable by wit or strength is great error. Dispaired hope is the end of such labor.\nWhen you shall give, give in friendly way,\nA prayer or request you should receive in return,\nWhat you give by time is given twice,\nSuch glad cheer makes gifts the richest,\nHe who gives gladly and soon is best,\nNothing is better than a man to lend,\nSo that he may forget,\nWhen you have a conjecture about a thing,\nAs in your mind you hold it in suspicion,\nTo discover that no one does your cure,\nFor at the first when such a thing is rejected,\nThat should sow after is easy to correct,\nA thing that at first is not set by,\nIs often times seen to cause harm finally,\nAnd when you are disposed inwardly,\nTo Venus' acts then oppress not your courage,\nDo not let your flesh lustfully,\nFor great diet makes your flesh outrage,\nWhereas measure might cause it to subside,\nGluttony is called the chief promoter,\nLeading the flesh always to wantonness and vice,\nThe rampant lion and the tiger fell,\nThe joys bore the house full of envy,\nAnd many more beasts here need to be told.\nMen feared them greatly and their tyranny.\nAnd welcome one beast you see,\nThat is more special than all others,\nA man is the beast that you should fear the most,\nThe virtue called fortitude stands\nEntirely in bodily strength,\nBeing eager, mighty, and rude,\nBut in the soul it must be securely,\nNevertheless, if you wish to strengthen your soul,\nAnd keep it within wisdom,\nThen truly you will be strong in existence,\nWhat thing on earth will you take hold of,\nAnd your support will be in friendship,\nNo stranger lives so near you will stand,\nAs your known friend, my child, this is expressed,\nOf the stranger you have no certainty,\nFor when all others are seeking,\nThe faithful know that a friend can be your healer best,\nThe death of beasts that are unreasonable,\nAs by custom and right of sacrifice,\nTo purge the Jews no setting is great,\nDo not also trust to gain your revenge,\nFor those who trust so are fully unwise,\nBy the death of beasts, God will not be quenched,\nAnd a man may remain still in his iniquity,\nWhen you would choose a friend for trustworthiness.\nAsk about his actions and governance, for they are of greater substance than fortune, which is changeable. For the life of man exceeds his fortune. Use well the riches you have acquired, eschew avarice and its wicked fame. Do not let your good lie hidden in your chest. Keep not your treasure and stuff shut in a chest. Such old treasure will make your shame new. What profit is there in abundance and great treasure, and in poverty a wretch must endure? My son, if you desire to rejoice in your fame in honesty while you live here, eschew that which may cause your shame. And lay lusts of the flesh on the shelf. Thy worldly joy is often defective. Beware of joy that hinders your good life. And always, my child, strive and advise, that you never scorn the great advancing age. Your elder son, for no reason, do not despise. Though they may not be as wise in their wits as they were in their youth, for age is outrageous.\nWhen age comes, this is surely certain,\nA man begins then to be a child again.\nEnhance your wits a little for learning,\nAcquire the company of craft, for it endures.\nIf fortune changes and poverty appears,\nHe who is crafty is likely to recover.\nCraft and skill remain ever and endure,\nAnd by them a man may soon relieve\nWhen fortune has cast him into misfortune.\nBe still in silence with good advice,\nChild, wait till others have spoken.\nThus you will learn something of steadfastness.\nLet not your tongue be suddenly provoked,\nFor that might hinder haste.\nBy man is his manner shown by word,\nBy word also is a wise man known from a fool.\nThough craft you have with great reward,\nEnhance it yet, my child, to learn more.\nThe soul it is that must be your receptacle.\nReplenish it with the treasure and store of virtues.\nUse makes mastery; use yourself in craft therefore.\nUse helps art and cure helps wit.\nThen use and cure must be joined together.\nThe body will be separated from the soul.\nDeath is the common end of every creature.\nCharge not therefore of death is certain\nThe tribute of death must thou pay by right\nBut yet of death shalt thou set but light\nIf by this life thou dost not set right expressly\nWhich is ever full of woe and wretchedness\nLearn always from the wise and teach the unlearning\nFor it is virtue and at all times commendable\nTo increase doctrine through such coming\nIt is also always a deed of God charitable\nBoth to learn and to teach It is full gracious\nDoctrine helps virtue evermore in life\nWhich none would be doctor from us would live\nDrink not too much more than thou may learn\nRule well ever thyself with y the bridle of measure\nTo drink too much will thy body noy and harm\nFor surfeit is evermore uncertain for health\nAnd measure maketh men in health enduring\nWhat man is ruled by vile lusts\nIn good estate he may abide not while\nAnd if it happens that my child is present\nA thing to praise, beware that thou not blame\nAfter a gain right the same in presence\nIf thou disdainest, come not also the same\nOf such troubles must needs arise shame.\nTo praise and esteem blame expresses\nIt is a sign of great unsteadfastness\nWhen you live here right at your own ease\nIn all your hearts joy rest and prosperity\nThank you, Parcas, that prosperity may see\nFor worldly wealth stands never in certainty\nAnd as soon as poverty or adversity\nAssaults you, yet fall you never in despair\nThink always in yourself good fortune may repair\nIt is quite fair and wise\nAnd look that you learn quickly, therefore\nTo learn always, my son, do your intent\nFor by cure and business wisdom is the more\nWisdom is she that may not be forborne\nThe rare prudence that folks nicely refuse\nCan never be had but by process and use\nBeware also that you never enhance\nIn your laud or praising a man too high\nFor you may have cause to disance\nYour fame but your praising may modify\nFor one day you shall fully well see\nWhether he is a friend that friendlessly seems\nFor all are not friends that men deem\nBe not ashamed also, my child, to learn\nThat you cannot for it is but a teaching\nOf folly not to desire doctrine to hear,\nFor well is he who can stretch to craft,\nFor a craftsman a man is but a wretch,\nTherefore to learn much is right commendable,\nAnd yet not to learn is most reproachable,\nVenus is ever ready to all their vile acts,\nWhen that Bacchus has them in largesse,\nThrough the treasure of their h,\nTherefore, my child, thy appetite thou repress,\nIn wines' heat do thou never to great excess,\nDrink no more than for the soul is expedient,\nEschew strife and ever be content with measure,\nThe silent stillness often means fraud and guile,\nOf such a man eschew ever his company,\nFor the still man deceives others while,\nWithin his deceit, falshehood and treachery,\nIn floods' stillness, water is deep and high,\nFor often times betide unhappy chance,\nIn streams softly seeming to thy pleasure,\nWith thy fortune when thou art discontent,\nAnd canst not take in great thy adventure,\nBehold about and feel in thy advice,\nHow they were once of goods more sure,\nThan thou and more likely in wealth's endurance.\nBoth for favor and nobleness, yet suddenly they have fallen into wretchedness. Attempt the thing as you may suffice. Pass never thy might bear never to high a sail. For there is peril if that the stream arises. Certainly, my child, this is without fail. The vessel small is at great avail. When that with core to land he may reach, When the sails high full often go to wreck, a grain the true just man bear ye never never strive. For unto God a bow that is great displeasance. Trust this truly there is no man here alone who to the just man does defer or grieve. But at the last God will take vengeance. Therefore hereof it is reason that each man take. For the right wise man of God is never forsake. If extortion or any misadventure Have plucked at thee and made thee threadbare, Of richesse yet do thou ever thy force and cure. To be merry and eschew thought and care. For fleeting thought is a foul snare. Come not therein, for fortune is unstable. After poverty richesse. It is harm thy goods to forgo.\nThat, being in hand with force and violence,\nBut yet, my child, thou must consider who,\nAnd what he is that does such offense\nBetween friend and foe, have ever a difference.\nFor in some cases thou oughtst to forgive a friend,\nAnd also suffer him, though he annoy and grieve,\nBe not sure that thou shalt live here long,\nA man shall die, all be it that he be loath or left.\nAnd as the old, so does the young, among,\nDeath steals away as does a grave thief.\nFor a grain of death men may find no relief,\nShe is about to make a final departure,\nAnd follows each day the shadow of thy corpse.\nWorship God with all thy power,\nWith heart entire and sweet-smelling incense,\nSuch sacrifice is good to His pleasure,\nOf the small cattle that never did offense,\nThough thou slay them, the blood may not atone,\nWith them leave them grow and wallow in the plow.\nThy true heart to Him is sufficient, is enough.\nGive place to him that exceeds thy might,\nThough thou be hurt, it may profit thee by chance,\nAnd seldom avails any man to fight\nAgainst such one that surpasses his power.\nThough it grieves me now, yet it may advance,\nFor oft is seen that after great distress,\nThe mighty man is full of gentleness,\nAfter your surfeit and your great offense,\nChastise yourself, correct that is amiss,\nRedress you to good rule, amend your negligence,\nAnd sorrow for sin, a veritable medicine is,\nRepent the sore than art thou saved I say,\nFor physic,\nA bitter drink, the sharp sickness may cure,\nIf you have found good friendship in a man,\nLong ago and yet though he begins to change,\nDo not despair of him, men abide not in one plight,\nFor summer was lordship there now is rage,\nThe world's course is wonderful and strange,\nBut though as now the man is wax unkind,\nYet is old friendship remembered ever in mind,\nThough it were in office to be set,\nThen be thou gentle and gracious to other men,\nThat they may report a godly man met,\nWith office and so good name shall renounce,\nAbout this assure the least when\nThe officer is unbound, then say the prayers,\nNow would I wish that this man were office-less,\nBe not suspicious, that is a wicked teacher.\nThe suspect man, with cowardly fearfulness,\nIn his living is but a very wretch,\nMy is a misery, but he would redeem,\nHe deems false and fails in heartfelt sincerity,\nBy false conceit set in malice,\nSleeps him a noon; thus death ends his folly,\nIf you have men without freedom and liberty,\nSuch as are called men of bondage,\nNotwithstanding they are under your captivity,\nYet honor such and over them do not outrage,\nIf they beholden under your worldly servitude,\nFor all they are bound, yet very men they are,\nThat God has made them me, yet always remember you,\nReceive your first fortune with readiness,\nRefuse it not though it be scant and small,\nIt is well better in my sight to take the less,\nThan to refuse it and after fail of all,\nYield not of fortune take them always as they fall,\nRefuse them now and afterwards you shall have need,\nTherefore it is to take when I provide and beg,\nRejoice never my child in all your life,\nThe sudden death of a cursed man and wretch,\nWhen he is dead, the soul may not relieve,\nFrom pain to joy, the soul may not reach.\nThe feuds hold firmly that they may keep\nTherefore he who lives justly fulfills this duty well\nFor his soul is always full of felicity\nIf you have a wife in assurance\nTrust her well and love her inwardly\nWith heart, with thought, with all your pledge\nAnd be thou never infected with suspicion or jealousy\nIf no fault is in her or that you can see\nYet if your friend tells you such is her reputation\nHe is a friend and she is blameless\nThrough study and great exercise\nYou know much and have great cunning\nYet always do your diligence in the most diligent way\nTo purchase more, for it is a wholesome thing\nFor cunning brings great honor being\nAnd avoid you never daily to be taught\nFor without teaching, cunning cannot be caught\nIf you wonder or wish to ponder\nWhy my verses are written in such a way\nIn no way truly I can better excuse\nThan say my wit is so dull and unrefined\nWhich is the reason I am rudely compelled to write\nBy twos and twos, my meter to knit\nNothing causes me but simplicity of wit.\nI have gathered flowers for your pleasure\nTaste them, for they are preservative\nHold them fast and keep them in your fist\nFor the pestilence is infectious\nI advise you and I risk my life\nThat you should lead your life in secrecy\nAnd also avoid too much worthiness\nThis means I to you under protection\nOf your good grace, what time you read\nOr else have in this matter inspection\nAs it bids that you will do in deed\nThen dare I affirm without fear\nYou shall achieve and be fully virtuous\nHere I have found that which shall guide and lead you\nDirectly to godly fame and leave you in her house\nExplicit Catholicae (Catholic)", "creation_year": 1476, "creation_year_earliest": 1476, "creation_year_latest": 1476, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"}
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+{"content": "Chapter 1 / The church should be honored and loved:\nHow prelates and people ought to live chastely (Chapter 1)\nHow they ought to teach and govern their subjects and give alms (Chapter 3)\nHow men of the church ought to preach and speak truth (Chapter 4)\nHow they ought to testify and learn the holy scripture (Chapter 5)\n\nThe third book speaks of the lord's temporal matters. Which ought to be pious and merciful (Chapter 10)\nHow they ought to live good lives and have good manners (Chapter 2)\nHow they ought not to be covetous or avaricious (Chapter 3)\nHow princes ought to keep justice and maintain it (Chapter 4)\nHow princes ought to be debonair and humble (Chapter 5)\nHow they ought to be sober and chaste (Chapter 6)\nWhere princes ought to employ them (Chapter 7)\nHow princes ought to govern them (Chapter 8)\n\nOf the commonalty of the people (Chapter 1)\nOf the state of poverty, which ought to be acceptable (Chapter 2)\nOf the state of old age, in which a man ought to be virtuous (Chapter 3)\nOf the state of young people & how they should govern them: I\nOf the state of Maryanne. & how it ought to be maintained: II\nHow women ought to be governed: Chapter VI\nHow virginity and maidenhood ought to be maintained: VII\nOf the state of widows: Chapter VIII\nHow servants ought to be maintained in their service: IX\nHow those that live evil lives die ill: X\nHow father and mother ought to teach their children: X1\nHow children ought to obey and honor their parents: X2\nOf the state of merchants: Chapter XI\nOf the state of pilgrims: Chapter XII\nHow deadly sins desire death: Chapter XV\nFirst, how life is short and lasts but a while: I\nHow this present life ought little to be praised: II\nHow no man ought to doubt or fear death: III\nOf examples by which it ought not to be doubted: IV\nHow to think on death is a thing much profitable: V\nHow none ought to be curious about his sepulture: VI\nThe last chapter speaks how a man ought to think on.\nThe last judgment and day of the fifth chapter:\n\nExplicit tabula.\nEvery proud person compares himself to God,\nin so much as they glorify themselves in the goods that they have. Of these things, the glory is due primarily to God. And it is a great abuse when the creature takes pride in himself for the goods that God has sent him, for which goods he ought to be more humble toward God and better to know and serve him devoutly. Therefore, the prophet says that God resists the proud people who have fallen vilely. Among whom was Lucifer, who, for his pride, fell from heaven to hell, and all who consented to his sin. Similarly, our first father Adam, for the disobedience of misplaced trust in God, obeyed the serpent and said that he should be as God and eat of the fruit which was a grace from God to him. In so much that he is good and agreeable to God. And to have humility is admonished to us by the parable.\nWe read of those who were proud, for we read how Pharaoh was so proud that he declared he did not know the God of Israel. He neither recognized nor respected him, as it appears in Exodus chapter 5, but eventually he was punished and drowned in the Red Sea, along with all his army. We read how Ammon was proud and demanded to be honored by all men. He was greatly angered by Mardocheus, a man named for his refusal to worship him. But eventually Ammon was hanged on a gallows which he had prepared for someone else to be hanged on. David was greatly punished because he numbered the people who were subject to him, as it appears in 2 Samuel 24. Hede, who was very proud, was struck down by an angel, as it appears in the Acts of the Apostles. And so, our Lord Jesus Christ showed this to his disciples, reproving them because they glorified themselves.\nthem in saying to Jesus Christ. Some are to us subjects. And then Jesus Christ was about to withdraw them from their pride. He alluded to them the story aforementioned of the angel Lucifer who fell from heaven. To the end that they should take by example as it appears in the x chapter of St. Luke. And it seems to me that in what has been said before, we have sufficient examples for fleeing from pride. But before this, it is good to consider that pride is not only harmful to the creature but also its opposite, that is, humility. For a man in pride knows nothing of his mystery and frailty and thinks himself more perfect than he is. And this is witnessed by the prophet, saying that when a man is in pride, he loses his understanding and knowledge. And is like a beast which has no understanding. By which it appears that a man who will become wise ought to be humble and to know himself without vanity, that he is that.\nSaint Gregory, in his Dialogue, the first book, Chapter XV, relates the story of Constancius and his humility. Constancius was so humble that he loved those who despised him more than those who honored him. A man came to see him, desiring to do so because of Constancius' great renown and the good things spoken of him. When he finally saw him, the man exclaimed, \"Constancius, I had supposed that you were a great man, strong and courageous. But now I see clearly that you are nothing of the sort.\" Constancius then began to give a display of humility. Anselm, in the twenty-eighth chapter of his Similitudes, speaks of the seven degrees of humility. The first is to know oneself well. The second is sorrow for one's sins. The third is to confess one's sins. The fourth is to recognize that one is a sinner and inclined to do evil. The fifth is to despise oneself. The sixth is gladly to endure insults. The seventh is to rejoice in one's humiliation.\nAnd thus it appears that humility engenders great knowledge. Saint Bernard, in his book of the degrees of humility, states that humility is nothing other than a virtue which makes a man truly know himself and despise himself. For instance, Saint Augustine in the fifteenth homily on the Gospel of Saint John provides an example of great humility in our Savior Jesus Christ, who for our salvation and healing descended from heaven and became little. Therefore, if you will not follow and imitate your humble servant, you ought to follow your humble master and Lord Jesus Christ, who says to us: \"Learn from me, children, for I am meek and lowly in heart\" (Matthew 11:29), as Saint Jerome states in his epistle 85. Furthermore, we read in: \"This is the lesson that God has shown us in Him and in His deeds.\"\nThe text discusses how Ambion and Wylle have caused many evils and led many astray into grave error in righteous sin. Athalie's desire to rule and reign resulted in the slaughter of all the royal seed, as described in the first book of Maccabees, chapter 15. Roboas's coquettishness in ruling brought about much evil, as detailed in the third book of Kings, chapter 11. Apparently, Abymalech ruled maliciously and procured so much power through his friends that he was chosen as king, but ultimately he slew his own brothers, as described in the nineteenth chapter of Judges. We also read how Alquius murmured against him due to his desire to be the great priest of the law, as it appears in the first book of Maccabees, chapter 7. Furthermore, it appears that Ambion has caused many evils. In truth, we read in the first book of Maccabees, chapter 14, how Jason promised the king Antiochus to be the great priest of the law. CCC.lxix, Marc.\nSilus sent Menelaus to speak on his behalf, but Menelaus did not manage to secure an audience with him, as recorded in the second book of Kings, the fourth chapter. This shows how ambition engenders sycophancy. In the third book of Kings, the eighteenth chapter, we read how Ishbosheth was slain by Ishbaal to reign after him, but he reigned only for two days. Thomas, through his ambition, falsely seized the throne of Alexander, but he died the third day of his reign, as recorded in the first book of Maccabees, the fifteenth chapter. Adamas also declared that he would not reign after his father, but the opposite occurred, as recorded in the first book of Kings, the first chapter. These events demonstrate how pride and ambition make a man blind, causing him to lose judgment and understanding, and leading him to commit many sins and evils. When a man is humble, he knows this of himself.\nSelf he has nothing but frailty and misery. And therefore the apostle in the second epistle to the Corinthians warns us, saying, \"My friends, examine yourselves; know yourselves.\" And Saint Augustine, in speaking alone to God, says, \"Lord, give me grace to know myself and to know you.\" For if I know myself, I know well that I am not but ashes and rottenness. And Abraham, as it appears in the eighteenth chapter of Genesis, says, \"Alas, how dare I speak to God? I that am but dust and ashes.\" And for this purpose, Saint Bernard in his thirty-fifth soliloquy on the Canticles says, \"I will examine my soul and know myself as reason will.\" For there is none so near to me as I am to myself. And in olden time, words were written on the gate of the temple: \"It is good to know oneself; this is the gate of heaven.\" [As Macrobius recounts in his first book, and Politian in his third book, the second chapter relates,] there was once heard a wise voice from heaven which said that every man ought to know himself.\nTo know oneself, and Juvenal bears witness to this: the wise say, \"Gn\u014dtos autos,\" which means, \"Know thyself.\" Saint Augustine, in the first chapter of Book IV of The Trinity, says, \"I praise those who know heaven and earth and study human sciences. But I praise more those who know themselves and well consider their frailty and poverty.\" Saint Bernard, in the aforementioned book, says, \"Pride deceives the creature and lies to a man, making him believe or understand that he is something he is not. A man thinks that his vices are virtues, and for this reason, Saint Gregory, in his Moralia in Job, Book XXXI, says that the sinner thinks that his obstinacy is constancy, his foolish fear is humility, his country is largesse, his sloth is prudence, and his importunity is diligence. And thus, he thinks that his sins are virtues. Therefore, a man who wishes to live holyly ought to:\"\nExamine yourself and wisely correct yourself, as wise counsel suggests in his book \"The Cloister of the Soul,\" and the prophet says in his forty-sixth chapter, \"admonish your hearts and thoughts.\" Thus did the prophet named Sixtus. He examined himself every day concerning how he had lived and how he had thanked God for the good he had received, and how he had repented and chastised himself for his sins. As Seneca relates in his third book, Yre. We ought to do the same. In knowing ourselves, we have cause to humble ourselves before God, and then all virtue will be engendered in us. For humility is the foundation and root of all virtues. To have humility, we have many good and notable examples, such as that of David, who greatly humbled himself. He humbly worshiped the ark of God, as related in the second book of Kings, the sixteenth chapter. David also received humbly.\nNathan, the messenger of God, as it appears in the chapter following. And finally, David saying that God would destroy his people, as it appears in the same book, the 24th chapter, began to weep and accused himself, saying, \"I am the one who has sinned; take vengeance on me, not on the people.\" And finally, he received mercy. We should also remember the humility of the three kings who honored and adored the sweet child Jesus, as St. Matthew relates in the second chapter of his gospel. Their humility was pleasing to God. We read seemingly of Ahaz, notwithstanding that he was very wicked. Nevertheless, when he heard the punishment he ought to have endured, he humbled himself before God and received mercy, as it is written in the third book of Kings, the sixth chapter. And Roboam, by his humility, received mercy of God notwithstanding that he was cruel, as it appears in the second book of Chronicles, the twelfth chapter. Hezekiah also, by his humility, prevented God from taking vengeance in his time, as it is said in the aforementioned book.\nChapter XXI. Nebuchadnezzar, humbled, regains his kingdom. For he who had been deprived of his kingdom and had become a beast due to his pride, was restored to his former state, as Daniel relates in his third chapter. Similarly, Mariamne's penance gained them grace, as Jonah recounts in his third chapter. These events demonstrate how humility obtains mercy. Jacob, through humble speech, reconciled his brother Esau, who was angry with him and intended to kill him, as the history relates in Genesis, chapter XXXI. Roboam also lost part of his kingdom not because of humility but due to proud and hasty speech, as we read in the third book of Kings, chapter XII. Humility is very pleasing to God and the world, for it witnesses to the creature's obligation to render service to its Creator naturally. Every good man hates pride.\nIt follows that he loves humility, and in truth we see this. For a proud man cannot endure that another be like him, but he will surmount every man and thus gains all allegiance. As Aristotle says in the ninth chapter of Ethics, friendship or love requires semblance and some equality between those who are to love. Alas, pride divided heaven; pride also makes many wars in the world. For will and desire to reign make often great battles, and sometimes without cause put many men to death. Therefore, the wise man ought to humble his heart to be loved by God and, after the world, where the creature has more of good and wealth and less of adversity. From this, he ought the more to humble himself and not delay the time of necessity when he shall be humbled by force. Therefore, says Aristotle, it is more advantageous for him who humbles himself voluntarily than for him who is humbled by force. And therefore Seneca.\nIn his epistle to Lucille, he says, \"Bring yourself low and humble to enhance yourself, lest you fall too low. Do not say, as the natives do, that the lion does no harm to a man who humbles himself to him, nor that the wild boar does no harm to a man who lies down before it. A man owes it by right to humble himself for teaching, as we read in Dydymus' epistle to Alexander. Know for truth that God is ready to do much good. So that you are not deceived by your pride. Pride prevents wisdom and advice and makes a man live without peace of conscience. Hates and noises are founded in pride, as in the root of every enemy. The natives say that thunder, lightning, and great winds are caused by some earthly things which ascend.\" You may trust in your wit.\nin your hour. Whereas is your great power. Alas, I pray thee, will you address and consider that no man ought to glorify or set his heart in his wisdom or his wisdom. And you have an example of Solomon the wise, who was deceived so much that he adored idols. And Architophel, the wise counselor of David, ultimately hanged himself. And the wise Caton did not kill himself, and Democritus also. Therefore, it is great folly for a man to glory in his wit and skill more than what avails him. If you are fair, Absalom was fair, yet he was hanged on a tree. And holiness for all the beauty of your face and your teeth is often put to death. The Gamaliel is much fair in his life. but he is right foul in his death. What avails then the beauty of this world. Thus every person may see and well perceive that there is nothing in this world whereof we ought to have pride to gloryify ourselves.\nThe king of Perce, seeing his people and his knights weeping, said, \"Alas, I see a fine company, but it is a pity, for in a short time they shall all be earth. So it is related by Saint Jerome. There is nothing in the world that endures. We read that Ionianyan suffered great pain to become a king, but he died on the same day he should have been made king of Perce. And Valentinus, who was so rich, was killed by bleeding from the mouth and quenched. His son Gracien was betrayed by his own people and slain by an enemy. It is but little glory to signory and riches. And the same king, who is named before, in dying cried out with a high voice. 'Alas, my good people, set nothing by having riches. For me, your lord, you may see die in poverty. Therefore, Orace in his epistles says that there is nothing that better belongs to a man than lowliness or little things. For a little thing:\"\nThat is little. Humility, which is pleasing to God and the world as previously stated, is discussed in the scripture. The scripture states that obedience pleases God more than sacrifice. And we have an example of our first father Adam, who used his own will and disobeyed the commandment of our Lord Jesus Christ, which God had given him. Therefore, he fell into great power and many miseries, as witnessed by Saint Augustine in his Fifteenth Sermon on the Gospel of Saint John. It is also reasonable that the servant obeys his master, and consequently, the creature obeys God. Valery recounts this in his second book, where he describes how the disciple of an old man, at his commandment, would remove a large stone, and advised him not to do so if he could not. It sufficed him to obey his master within his power. Obedience, therefore, is apparent.\nIn nature, the best creatures obey their king, as the lions, and do not pass the circle they make with their tail. Similarly, bees obey their queen in making honey, and cranes do as well. In nature, we see many such things. Furthermore, in holy scripture, we have many examples to this purpose. We read how Noah obeyed God explicitly, as it appears in the seventh chapter of Genesis, and was saved from the flood. Similarly, the children of Israel were kept by God because of their obedience, as it appears in the ninth chapter of the Book of Numbers. The apostles also obeyed God to such an extent that they followed Him at His first calling, as Saint Matthew recounts in his fourth chapter. Above all people, they are exalted in the church and also in heaven. Similarly, Abraham obeyed God to such an extent that he would have...\nsacrefyed his owen sone and smyten of his heed atte co\u0304man\u2223dement\nof god as it apperyth in the xxij chapytre of genesis.\nAnd therfore god promysed to abraham that of his seed shold\nbe born the sauyour of the world. Therfore we ought more to\nobeye to god than to man. as it is tofore sayd. And accordyng\nto this we haue ensaumple of Mathathias whyche ansuerd\nto the messager of the kyng Anthiocus sayeng. that yf alle o\u2223beyed\nto the kyng Anthiocus. yet he wold not obeye to hym\nbut to god. as it is wryton in the book of machabees the seco\u0304d\nchapytre. \u00b6we rede also of the seuen brethern / that had leuer\nto deye than to ete flesshe forboden. ayenst the co\u0304mandement of\ngod. not wythsto\u0304dyng the kyng co\u0304manded it to them. wherby\nit apperith that they ought to be repreued that excuse them of\nthe euyl that they doo for theyr maistres that so commaunde\nthem. For suche is of noo value. by cause they ought fyrst o\u2223beye\nthe co\u0304maundement of god. as sayth Saynt Petre in the\nChapter of Theses of the Apostles. We are urged to follow the example of the virgin Mary. She obeyed the words of the angel, saying, \"Behold the handmaid of the Lord. Be it unto me according to thy word.\" (Luke 1:38) We also read how David, as king, obeyed his father, as is recorded in the first book of Kings, Chapter 1, and young Tobias said to his father that he was ready to obey him, as it appears in the tenth chapter of Theses of the Apostles. Cornelius centurion was ready to obey him, whom God had ordained to be prelate and master, as it appears in the Acts of the Apostles, Chapter 10.\n\nAlso, we read how the Rechabites drank no wine nor had houses, in order to obey their father, as Jeremiah recounts in his third chapter. By these things it is apparent how obedience was observed among ancient peoples, and that those who disobeyed were punished by God, as it appears concerning the children of Israel, who were overthrown.\nThe god who has done good things for us is illustrated in holy scripture. We read how Jacob, after God had bestowed many blessings upon him, said, \"Sir, I thank you for the good you have done to me. I will never forget it,\" as recorded in Genesis 22. Similarly, David, as described in 2 Kings 5, and Daniel, as mentioned in Daniel 2, both praised and thanked God for His blessings. The apostle Paul frequently did the same, as shown in Romans 1. We also read in Exodus 15 how the children of Israel sang and prayed to God in gratitude for delivering them from slavery and leading them safely across the Red Sea. The three children whom God delivered from the furnace blessed God sweetly and devoutly.\nAs written in the third chapter of Daniel, it is stated how every man should humble himself toward God and give Him thanks for the good things He has bestowed. Seneca, in his forty-first epistle to Luculla, says to an unkind man: no man ought to speak anything. We should take an example from the children of Israel. After their victory over Syraza, they offered many gifts in sacrifice to God, as it appears in the twentieth chapter of the book of Numbers. And after they had had victory over Syraza and Delilah, they began to sing in praise of God, as it appears in the fourth chapter of Judith. It seems that they are greatly to be reproved for not remembering the good things that God has done for them. & that was\nis after the measure that God gives to them most good. They become most haughty and the more proud, they do not take example from the good creatures, the which sometime loved God the more, because of the goods that He gave to them. Also we read how Anne loved God. And thanked God for the grace that she had to have a child, as it appears in the first book of Kings, the second chapter. And when the virgin Mary had conceived our Lord Jesus Christ, she began to magnify God in saying, \"Magnificat anima mea dominum,\" That is to say, my soul magnifies the Lord. As St. Luke relates in his first chapter, and Zacharias when his son was born, that is, St. John the Baptist. Then he began to say, \"Blessed be the Lord God of Israel, who has visited and redeemed His people.\" Nevertheless, some there are that take heed to nothing but to have good without taking heed from whence of Kings, the eighteenth chapter. And generally, all men of renown.\nThey have remembered me and lived well, and those who do otherwise are approved as unworthy to receive good. This can be compared to the unfaithful servant of Pharaoh.\n\nWe read also how our Lord Jesus Christ delivered the children of Israel from the hands and servitude of Pharaoh. And after they forsook God and worshiped idols of gold, as it appears in the second book of Exodus, the fifth and sixteenth chapters.\n\nTo these children of Israel, God of heaven sent Manna in the desert. Yet they murmured, as it appears in the same book, the fifteenth chapter. We read also how God anointed some time Ishbosheth, making him lord of ten tribes. And yet this was he who led the people away from the service of God. For it is written in the third book of Kings, the twelfth chapter. Ananias also, by the help of God, overcame his enemies. Yet after he forsook God and worshiped idols, as it is written in the second book of Kings, the first chapter.\nThe Book of Paralipomenon, Chapter XXV. The wise man should advise himself well of the goods he has received and remember them, as before written.\n\nThe sovereign means to overcome an enemy is to have peace. And therefore Plato says that the route of all philosophy and wisdom is patience. Seneca, in his sixth epistle to Lucilius, says we ought gladly to endure adversities. For by patience we do nothing but weigh our evil and make it greater. In truth, the wise men were very patient, as Solon, who first found the laws, and was both wise and very patient, as Recounts Valerius in his seventh book and Seneca sets nothing by any sorrow that might happen to him, as Terquilian in his Apology and Quintilian in his tenth book says that pain is nothing. But if a man endures it against his will, he masters fortune. As Pride says.\nIn his book \"The Subjection of Sins,\" Lucan states that patience enjoys adversity and makes a man come to great good, such that no one can grieve or sadden him. Likewise, Macrobe writes in the book of \"Saturnales\" about how Augustus the Emperor was very patient, enduring many insults. Valerius in his fourth book recounts how Siracusan was patient when Denys the tyrant expelled him from his country. Happening upon comfort, he went to the house of Theodore and stayed for a long time at the gate. Seeing this, Siracusan said to his companion, \"Alas, I ought to have good patience, for I have made many others wait at my gate in the past. Every man ought to think, when adversity comes to him, that it is due to his sins. For, due to our sins, we ought gladly to endure and have patience. Patience awakens a man and makes him...\"\n\"hym often to get virtues and to become good, as witness Valerius in his third book of Alexandreidos. Alas, we see how many forsake health and endure many pains and receive bitter medicines often. Then, by more stronger passion we ought to endure adversities to get virtues and to heal the soul. And therefore Cathon says that he may not surmount adversity but help himself with patience. And to this purpose we have the example of Socrates, who sometimes was very patient. In such a way that none could anger him, as Cassian says in his book of collations. And St. Jerome in his first book against Jovinian recounts how Socrates had two wives who were very painful and very angry towards him, and did him much harm. But all the while he had patience and took it all in good stride, and said that patience made no difference in enduring torment or suffering harm. Similarly, we have many examples of many persons who were very patient. Read we not how Isaac was very patient?\"\nWhen his father intended to sacrifice him, as recorded in Genesis, chapter 22. Joseph was patient in the persecution of his brothers when they sold him, as appears in Genesis, chapter 37. And David was very patient when his son Absalom pursued him, as written in 2 Samuel, chapter 15. Tobit endured much patience the injuries his wife inflicted on him and his friends, as recorded in Tobit, chapter 2. Patience is truly the mistress of all adversity and the virtue by which a man can overcome fortune. We read that many have gained much good and avoided many evils through patience. Do we not read how Gideon, by his patience and humble speaking, reconciled the children of Ephraim, as it appears in Judges, chapter 8? Similarly, the fair and sweet speaking of Abigail appeased David when he was angry against her husband Nabal.\nBut in the fifteenth chapter of Kings, Roboam's impetuence and rude speech lost him dignity and authority, as recorded in the twelfth chapter of Kings. Alas, what profit is impetuence, except to increase words? But through patience, we can gain victory over our enemies. As Seneca says. Anger clouds understanding of creatures. Therefore, it is profitable for them to be mindful of themselves. For, as Seneca says, anger afflicts him who is angry. And Tullius, in the process he made for Marcellus, says that anger is ancient in counsel. And Epicurus says that anger accustomed makes a man come out of his wits. And Burrhus says that anger does more harm to him who is angry than to another. Then every man should put aside all enmity and cause reason to perish. In the second book of Enydos, therefore, says Tibullus, they were most horrible.\nthat first found wars/ many have been waged badly. And Ire has so much done that many, in despair, have slain themselves. Valerius recounts in his ninth book how, afterward, he who was named Darius, was extremely cruel and very irascible. He slew many good men and invented many terrible engines to make men die. But ultimately, cruelty came upon him. For he who is cruel should be cast out and punished. Therefore, it is good to consider what harm comes from anger. And as it seems to me, it is nothing other than a kind of rage. Thus says Seneca in his first book of Clemency. Nevertheless, I will not reprove the anger of good men. Whoever became angry when they saw harm done without sin. And we read how Moses was angry against the people because they kept the manna against God's commandment, as it appears in the seventeenth chapter of Exodus. And also he was angry.\nWhen he saw the people worshipping the calf to such an extent that he broke the cables of the commandments, casting them down, as it is written in the twenty-second chapter of Exodus. And Nehemias was angry against those who did this, as it appears in the fifteenth chapter of Nehemiah. It appears that it is no fault or sin to be angry in response. And Saint Augustine says that God is angry against sinners in chastising them. For this reason, we read how God was angry against Solomon due to his idolatry, as it appears in the fourth book of Kings, the tenth chapter. And for a similar reason, he was angry against the children of Israel, putting them in the hand of Azazel, their enemy, as it appears in the fourth book of Kings, the tenth chapter. For similar reasons, God was angry against Ioab and his captain, as it is written in the second book of Chronicles, the twenty-fourth chapter. We also read how God was angry against the children of Israel because they committed fornication with the daughters of Moab.\nThe twenty-fifth chapter of the Book of Numbers reveals how God becomes angry with neighbors at times, and some harbor hatred through envy. Such was the hatred of Joseph's brothers, as recorded. \"By strife comes no good. It generates disturbances, which at times cannot be easily appeased.\" Chaton states, \"The more contentious, the more clearly they reveal your falsehood.\" A philosopher named Xenophon testifies to this, and Seneca, in his first letter to Luculla, advises, \"One should not strive against a fool. And to a wise man, it is folly to strive. For the wise man hates disturbances and suppresses the peace of hearts and consciences. Therefore, the wise man says that fair and sweet speech makes a man have peace.\" Gluttony is the cause of many evils and sins, and it engenders many bodily and spiritual maladies. Therefore, Tullius in his first rhetoric advises temperance.\nNone other thing but reason should master the flesh and all corrupt desires. Saint Ambrose says that temperance is a virtue which rules a man in this. Therefore, the ancient men lived righteously. And Epicurus in his first book relates how Socrates taught that people should not live to eat but eat to live. Lactantius in his book of the Divine Institutes says that the poets called gluttony bestiality. For a man being a glutton lives without reason and without rule. Therefore, Seneca in his book of the Four Virtues says that men should eat without reflection. And drink without drunkenness. For gluttony makes a man easily fall into lechery. And Saint Jerome relates against Jovinian how Galen said that a man cannot surely live, but if he lives soberly. This is true not only for the body but also for the soul. And therefore, Socrates ate not but one time.\nday when the sun went down, as Agelle relates in the book mentioned before. Boceius in the second book of Consolation states that nature is content with little, as if one were to say that nature requires sobriety and abstinence. To this end, Valerius relates in his second book and states that the ancient old men lived righteously, to the point that the women of Rome drank no wine for this reason. Agelle recounts in the aforementioned book his wit and understanding, and often shows his secret folly, as it appears in the seventeenth chapter of Judith. It seems that this happened to the children of Job, as it appears in the first chapter of Job. How was Holofernes the strong giant slain? But in his drunkenness. For Judith slew him when he was drunk, as it is written in the tenth chapter of Judith. How was Simon slain and his children, but in feasting and drinking, as it appears in the first book of Maccabees, the fifteenth chapter. Namani.\nAfter he had eaten greatly and joyously, he was, by abstinence, mastered by reason and took away all superfluidities. And the virtues were engendered in kings, as Chapter 17 of the text reveals. Therefore, the fens, which are understood by the crows, desire a man to give in to gluttony and reflection of his flesh; but the angels' will is that a man be sober and rule himself by abstinence. Furthermore, we read how God showed many visions to Daniel. The man who lived righteously, as it appears in Daniel's ninth chapter, served God in fasting and prayer. And Anne, similarly, served God in fasting and prayer, as Saint Luke relates in his second chapter. Therefore, those who were devoted were, through abstinence, able to perform singular things which could not be done in drunkenness, as it is written in the sixth chapter of the Book of Numbers. We also read that Saint John the Baptist ate only honey locusts, as Matthew writes in his third chapter. And therefore, he was.\nBut now, in the fourth chapter of Esdras, the gospel states that if your eye causes you to do evil, you should remove it and cast it away. Alas, worldly and fleshly holdings and desires have led many people to destruction throughout history. We read, for instance, how men's holding of women led them to lechery. And God punished them with Noah's flood, as described in the sixth chapter of Genesis. The master of Joseph was moved to sin by holding a woman who washed herself. David, in holding a woman who anointed herself, was moved to lechery and slew her husband, as related in the second book of Kings. Who deceived Holofernes is described in the book of Judith, the thirteenth chapter. And she deceived the two old judges who desired to have Susanna. But their false holdings, as related in the third chapter of Daniel, led to their downfall. Therefore, whoever wishes to live chastely ought to beware.\nTorn his sight and regarded women who might incline his will to sin. And therefore he says, \"You took the city of Carthage.\" And there was a right fair maiden who was presented to him for his pleasure. But he would not. For in doing so, it would bring shame upon true chivalry. And therefore he had her delivered to him who was to be her husband, who had never touched her. And because of this fair maiden, he forgave him his reason and made him free. For certain, this was a deed of a noble knight. And for this reason, from then on, he always had the grace of the world and of all knights. But these nobles of this present time, who think they have done a fair and great deed when they have ravished and defiled a fair maiden. But in my judgment, it is a vile and foul deed of a knight. They ought to remember the mirror of all chastity. Valere recounts this in his sixth book, about Tarquin the son of Tarquin the proud.\ntaken by force the said Lucresse. He accomplished his wicked will. The next morning, Lucresse summoned all her friends and recounted to them the wickedness done to her. She then killed herself. Because of this, Tarquinus lost his lordship, and the Romans ceased to be subjects of Rome. The Romans declared that they had no need of a lord who acted so outrageously. It is true that this sin has caused many bawds, both men and women, who spend their time day and night trying to persuade others to commit the same sins they have. They resemble the women of Duchess land, whom Valerius describes in the aforementioned book, who begged Marius to grant them leave to speak to the maidens serving the goddess Vesta. They encouraged them to be strong and consent to the sin of lechery. However, they failed in their intent, so they hanged themselves.\nTruth that is the salary of such people. In his book, he says that lechery is very foul and above other dishonesties. And certainly Scipion the noble knight hated this sin so much that he defended against it among all others, the least excusable being the sin of envy. Because it has no cause for its malice in both body and soul, and the man is not worthy to live who commits it through negligence and dies in poverty. For poverty is not good unless it awakens you. As one said, \"the life is short,\" and therefore we read how Jacob reproved his children for negligence, as it appears in the 24th chapter of Genesis. And our Savior Jesus Christ reproved his disciples for negligence, saying, \"you have not more to watch with me for one hour\" (Matthew 26:40).\nby whiche it appereth how necligence is moche to be repreuyd\nTo this purpoos we rede how they that sewe the good seed by\ngonnen to slepe. And thenne came the enemye that sewe the\neuyl seed. that is to say the cockyl as sayth Saynt Mathew in\nhis xiij chapytre. by whiche is gyuen to vs for to vnderstonde\nthat we ou\u0292t to wake yf we wyl prouffyte in our good wer\u00a6kes\n/ the whyche ben vnderstonden by the good seed. For as the\ngospel of saynt Mathew sayth in his xv chapytre. the v may\u2223dens\nthat slepte were not receyued in to heuen. But the fyue\nthat waked were receyued in. by whiche it apperyth that we\nought to wake / that is to wete to entende to good werkes &\nto do wel. for veryly they slepe / the whiche wythout repentau\u0304ce\nabyde stylle in theyr synne. Ne rede we not how the Natu\nAnd thenue theyr cowe. that is to say theyr flesshe is loste / by\nwhyche fynably man is ryght oft dampned & dyeth mysera\u2223bly.\nbut so\u0304me may say that they shold be dyligent yf they were\nI have waked and solicited to do well. To this purpose I answer that there is no sin so great but if he be altogether obstinate. But he has at some time remorse of conscience that wakes him and admonishes him to rise from sin. And you have experienced this yourself / when reason causes the soul to sigh and have displays of your evil life. Then your conscience judges and condemns you. When you say, \"Alas, I have done and committed such evil and such sin,\" it displeases me; it seems that this conscience which thus awakens us may be likened to the mustard seed. For the light does not fail. In like manner, the goods of a liberal man do not fail, and this is witnessed by Dydymus in writing to Alexander. The latter Alexander gained many realms more by liberality than by strength. And to this purpose Boethius says in his \"Consolation of Philosophy.\"\nThe Book of Consolation/Happiness. Cassiodorus in his forty-fourth epistle states that a man should gladly give. Liberalty does not diminish the good; it does not make a man less rich, whether for the time or otherwise. He is as rich as before, and it is true that many claim to be liberal, but are not. Some give foolishly and excessively, which should not be approved. Liberalty not only requires giving, but also wisely distributing one's goods. Chaton tells his son, \"Take heed and consider to whom you give, not only to whom, but also how much, to whom, and how.\" Tulle speaks to this in his first book.\nOffices instruct that a man should give to him who has need, without hope of vanity or any other benefit. And the year should take heed if he is worthy to whom he gives. As Macrobius shows in his \"Saturnalia,\" a gift is more agreeable after the year's accession than after the greatness of the gift. We have an example of this in the Gospel of St. Luke. St. Jerome also recites in the prologue of the Bible that what is more acceptable to God is the offering of the poor widow, who offered only a mite. Her devotion was greater than that of the said king Crispus, who was rich and king of Lydda. He offered great gifts and many marks of gold and silver. The reason was this: the poor woman presented her entire offering. But the said king, after his gift, remained rich and mighty. This shows that greater affection is shown than the greatness of the obligation.\nMore over we read how many by lechery have gone by Avarice, a man covets another's goods and often appropriates them to himself rudely. And he himself of such goods as he has dare not help himself in any way, he is afraid that his good shall fail him. Thus such a man lives in misery. For suppose that he has much good / nevertheless he is truly poor. Since by his covetousness he will not help himself / \u00b6Therefore the wise man should eschew covetousness. Cain offered God the worst fruits of the earth. & therefore his oblation was not agreeable to God. And then seeing Cain that Abel's brother's oblation was agreeable to God, he was moved with wrath and envy and slew his brother Abel, as it appears in the book of Genesis. By Avarice, Judas betrayed his lord and our Savior Jesus Christ and finally hanged himself. More over Dalila, because of covetousness and for money that was given to her by Judas, betrayed her poppet.\nas it appears in 2 Samuel, chapter 5, David wanted to kill Nabal because of his avarice, as recorded in 1 Kings, chapter 25. Why was Shemei condemned to death? It was due to his covetousness, as written in 1 Kings, 2 Samuel 1, chapter 2. And the evil rich man was condemned for the same reason. He refused to pour out Lazarus' crumbs from his table, as recorded in Saint Luke's 15th chapter. Greed has caused many men to perish and led to numerous sins and inconveniences. Menelaus, an unworthy man, was bribed to become a priest of the law, as recorded in 2 Maccabees, chapter 5, verse 2. The priests of the law sometimes suffered and endured to sell oxen and sheep in the temple and other merchandise, as recorded in Matthew, chapter 11. We also read about Ananias and Sapphira.\nin the sea; nevertheless, he preferred to cast aside his wealth and live and retain the remainder. This shows that covetousness makes a man right foolish and not understanding wisdom. For a covetous man often takes the opportunity that he would rather die than lose his goods. And Helmande relates how once Hannibal besieged a castle in which were three hundred men who had nothing to eat but rats and mice. And it happened that one among them, being very avaricious, took a mouse. And notwithstanding that he was nearly starving, he could not withstand his desire. Poverty is nothing other than true contentment without desiring anything else than what God sends to a creature. And this poverty is called the poverty of spirit. God approves of this in the gospel, saying, \"Blessed are the poor in spirit, that is, those who will.\" And it seems to me, according to the scriptures, that the ancient fathers had this poverty, and especially those who were loved by God.\nCalled to God and worship, Jacob was a shepherd or pastor, keeping sheep and going about the country. He slept in the fields and laid a stone under his head like a pillow, as appears in the 36th chapter of Genesis. Similarly, we read that Moses kept the sheep of a man named Jethro, as it appears in the third chapter of Exodus. And yet he was afterward appointed to govern the people. We also read how Saul was content with having one servant and sought his father's asses rather than horses to ride on. And yet he was ordained king, as it appears in the first book of Kings, the 24th chapter. Similarly, we read how David kept the pastures. When he was called to be king, as it is read in the first book of Kings, the 17th chapter. By these histories, it clearly appears how the state of poverty is pleasing to God. And indeed, Jesus Christ has given us an example of poverty. For He was born of poor people.\nThis text appears to be written in Old English, and there are some errors in the transcription. Here is the cleaned text:\n\n\"Moder and nursed of a poor man, that is to say, of Joseph.\nLaid in a poor bed, wrapped with poor clothes and\nclothes offered into the temple, naked, crucified, and\nburied by strangers. And words as I do, thou shouldst not be a flatterer as thou art. Of the same Diogenes recovers Saint Jerome in his book against Jovinian, how for all robes. He had but a little mantle lined for cold. And in stead of a cellar, he had but a little sack, And in stead of a horse, he had a staff or a bourdon. And was lodged in a tonne at the gate of the city, the which tonne, after the wind it turned to be, for our sake, cold. And on a time he seeing a child that drank water in his hand, and he threw away a little cup that he had, in saying that him ought to suffice for to drink out of the vessel that nature had given to him, that is to say, his hand. By which it appeareth that spiritual poverty and very sufficiency were sometimes\"\nAnd in the wisdom of the ancients, as was Diogenes and many others. For this purpose, we read how Epicurus the philosopher said that there is nothing so valuable as joyful poverty. And Oracy in his epistles says, \"In poverty, one ought not to be disdainful. Since a man has sufficed for his life, for none other thing can the goods of the world give to a man. Therefore, Caton says to his son, 'Since nature has made us naked, you ought gladly and with a good will to endure poverty and flee outrage. For nature will not fail you in your necessity, and you will be rich if you have sufficiency.' Witnesses to this are Geoffrey in his poetry and many others. Moreover, the wise man ought to consider and acquire the fact that nothing is worth a man outrage or excessive abundance. Is not Anthiochus' death and the story of Valerius in his ninth book a proof of how well the king of Surrey adorned and equipped his horses with gold, and shod them with nails of gold?\"\nIn his kitchen, all the vessels were of gold and silver. But he lost them sorrowfully, for he desired to take away from his people more than to do justice. What has become of the ship full of gold and silver? Certainly, all is come to nothing. And the rich men have come to their deaths more miserably than they loved their riches. Therefore, Dydymus recounts it. How the people of his country lived poverty-stricken and without curiosity, for vanity makes men perish and forget God, who is the cause of all goods. And like the O Epicureans, who trust in fortune, but a man ought to value himself in well-doing. For that is the richesse that helps a man in his necessite. But mankind is so blinded that it longs for nothing but worldly goods. The which how poverty is good, and covetousness evil, and holds a man in thought and in peril of heart and conscience.\n\nThe church is as the mother of all Christian people. And in the next book.\nThe same is given in Frankish and liberty, as it should be in reverence. For her spouse and head is Jesus Christ, savior of all the world. And for this purpose, we read in the first book of the Story of the Three Parts, how Constantine, when he was made Christian, loved so much God and the Church that he did nothing but carry a sword with which he was greatly afraid and dared not disobey. St. Jerome, in one of his epistles, says that the prelate ought not to have a concubine: For his spouse is the Church. And therefore, in the law of Canon, it is forbidden that prelates should hold women in their houses, but if they are under age and beyond suspicion. We also read of St. Augustine, how he would not dwell with his own sister, for we suspect evil speaking. More, the archbishopric of Milan, notwithstanding he was elected, The prelate is as the head, which ought to address the other members. And for this purpose, we read of Moses, who said that it sufficed him that which he had.\nAnd he desired, as it appears in Exodus, chapter 33, that every man should be holy and a prophet, as it appears in the book of Numbers, chapter 1. We read also how he comforted the people when he was discouraged, saying, \"Do not fear for God shall defend you,\" as it is written in Exodus, chapter 14. Apparently, Heliachym did not give to the rich. For it is the patrimony of the poor people. And I thank God that He has given me grace to now give nothing to the rich, but only to the poor. And in truth, I have parents and kin who often demand from me, some by flattery, others by threats, the goods of my church. But I shall have regard in giving to them, since they have wherewith to live. By which it appears that prelates ought to give to the poor, and we have an example of this in the prophet Elisha.\nThe loves of breed were distributed to the children of the prophets, as recorded in the fourth book of Kings, fourth chapter. Saint Augustine himself is said to have done this at his death, having given all to the poor people. The church is sustained and faith enhanced, and the people converted, as we read in many examples. For instance, Awn, who preached the word of God to the people, caused them to believe in God and serve Him, as recorded in Exodus, the fourth chapter. Similarly, we read in the book of Acts, fourth chapter, how the church was greatly multiplied and made strong through the preaching of the apostles. Saints Paul and Barnabas, through their preaching, converted many, as appears in the said book, the eighteenth chapter. Therefore, the people of the church, and especially the religious, ought to preach the truth.\nThe second book of the three-part history, Chapter VII. A good man converts many by his prediction. A good man, through his prediction, converted many. He said to them, \"Be not curious about worldly things, my friends. Many become angry when their sins are reproved, and then they think that men speak of them singularly. The Holy Ghost often reveals things to preachers that they have not considered before. Saint Augustine relates in his sixth book of confessions how once he preached against such frivolities. And to his sermon came by chance one named Alippius, who was a player of dice and much inclined to vain occupations. Saint Augustine, seeing Alippius, supposed that he had spoken of him specifically. After the sermon, Alippius demanded of Saint Augustine why he had spoken against him in this way. Saint Augustine answered that the Holy Ghost had done it, for he did not know and was not aware that he was such a one.\nFor studying is a thing very profitable and commendable to men of the church. And Aristipus answered one who asked what it meant to study, that a man by his study lives more surely and can better avoid many inconveniences. And therefore Boce in his book of the discipline of soldiers says that no man may become a master unless he has knowledge and virtues. And for this reason, the ancient men always studied, as Valerius recounts in his eighth book, the seventh chapter. And indeed, you may see how a man being a clerk is much eased in studying, being alone. For he knew well where he might occupy himself. But the ignorant one who cannot understand what he reads, knows not what to do. But if he is in company, Prince without pity puts his lordship in peril, and does not act as a natural lord, but as a cruel tyrant. He ought to remember the condition of Armenia, which was his enemy, and despise it.\nof his estate, but when he saw that the king was much sorrowful, he had great pity on him and restored him to his first estate, crowning him again with all his kingdom. According to history, this shows how princes ought to be pitiful. As Isidore says in his third book, De Summo Bono, \"The judge who is vengeful is not worthy to judge or to have authority.\" Senecca recounts in his first book of anger how, at one time, a judge, through cruelty, caused three innocent knights to die. To one of these knights, he said, \"You shall die because you have not brought your companion with you. I suspect that you have killed him.\" Then he commanded one of his knights to put that knight to death without delay. But soon the companion of the condemned knight arrived. And then the knight who had been commanded to kill the other knight returned and said to the prince, \"You should spare him.\"\nReverse his sentence. Who, as a tyrant, answered that all mighty ones then demanded of his wife how he might appease him. The wife answered, saying, \"Fair friend, you have ever taken vengeance against all men. Now you see that you must change your manner. I counsel you to try if pity and mercy will do you as much good as vengeance has done me. For it seems to me that you cannot appease every man. But you may well do this to one: Solinus says in his 11th book, the 4th chapter, that the price ought to be measured. He was wise and of right good life, and certainly the ancient fathers held more bounty than the nobles or the riches. And to this purpose, Valerius relates in his 4th book, in the chapter, how Actilius, who was a laborer of the land, was called to be emperor of Rome. And St. Augustine in his City of God, the 18th chapter, recounts how one Quinctius, who was a simple laborer, was similarly called to be one of them.\"\nThe Council of Rome, having seen that he had served and that Rome had gained many victories through his counsel, returned to his first estate. It seems to me that princes ought to pay more heed to bestowing goodness to the world and for this reason, we read how the Romans set nothing but what was virtuous. The Romans refused all things that might corrupt instigation and according to this, Pompey in his eighteen books relates how King Pyrrus sent one of his servants named Chynas to Rome to confirm the peace between him and the Romans. He brought great gifts and riches with him. However, he found no man in Rome willing to receive his gifts. It seems to me that princes and lords ought to be more diligent in having virtues than riches. Saint Augustine in his fifth book of The City of God, the fourteenth chapter, cites Cato who said that the common wealth of Rome had conquered more goods through goodness.\nA prince's council should be more influential than his strength. For this purpose, he cites Scipio. The Romans shall never prosper, Scipio said, where there are no good manners and where princes are not virtuous. Therefore, Saint Augustine says, if the Romans are deceived, it is not due to a lack of walls but a lack of manners. The ardor of their covetousness has caused them more harm than the fire put in their countries by their adversaries. And therefore, Seneca in his honorable epistle speaking to Alexander said, \"O Alexander, you have overcome your adversaries and conquered many lordships and realms. You have undertaken the governance of all realms, yet you are the one who has not come to govern your soul and body, which is little.\" Therefore, a prince should above all things acquire good manners to give a good example to all those under him.\nThe governor. It is good to recall the cordons and incentives of any prices. We should not forget how Ezekiel commanded that Jeremiah the prophet should be slain, as it is written in the thirty-ninth chapter of Jeremiah. And Pilate falsely condemned Ihu Cryst as it appears in the nineteenth chapter of Saint John. He, moreover, made the people err, and was the cause of many evils and vices. Therefore, he was punished. And Roboas was too rigorous and harsh towards his people, and therefore he lost ten tribes and his seigniory, as it appears in the third book of kings. The prince ought to be the head, which ought to address all the members. And there is nothing more becoming to a prince than liberality. By which he may gain friends and conquer. Like the wise man says in his proverbs, in the nineteenth chapter, and for this purpose.\nPolycrate requests three books, the twenty-fourth chapter of which is about Tytus. Tytus was renowned for his generosity, and was deeply sorry on the day when he had nothing to give. Boethius, in his first book of Consolation, says that generosity makes a prince noble. Seneca, in his book on Outrageous Covetousness, criticizes King Antigonus because he refused even small requests, citing that it was inappropriate for a king to give such small gifts. Antigonus refused both large and small requests, and thus his generosity was not great. Contrarily, King Alexander, whom Seneca praises in his first book of Benefits, gave a city to one who asked for alms.\nA great lord in giving should consider what, to whom, and why. If the gift is great, then it is not generosity but prodigality, which is as much to say as folly and outrageous expense. Therefore, Tullius states in his first book of Offices, in the seventeenth chapter, that generosity should be done ordinarily and reasonably, not by vanity or vain glory. For such generosity, a man becomes commonly ravenous to have the power to maintain his wasteful generosity. Truthfully, it is that much people fail more by covetousness than by excessive generosity. And always there is nothing so evil sitting with a prince as covetousness. For the other vices and maladies bring a man into a droopy state. Then the stomach swells, and all the members become feeble and powerless. And all the evil comes from the fact that it does not distribute the food it has received. Similarly,\nA covetous prince, who makes the country suffer, was opposed by Saints Andrew and Gregory, who were primarily ordained to maintain and keep justice. Therefore, they abandoned their estates and wealth when they did not rule justly. They could take example of the wise men of Athens, as Valerius relates in his sixth book, the fifth chapter, how Themistocles once addressed the contentious counselors of Rome, lamenting the many disturbances among them. He therefore made a law that no man should enter the council chamber unless accompanied by his parents or friends, declaring that justice should be the prince, who is the head, most high. Quintilian recounts how an old and bald man once advised Alexander, \"Look well to what you do. For it seems to me that you will mount up high. But take good heed when you shall be so mounted, lest you suffer yourself to be brought down by the prince.\" Then the prince must be carefully represented.\nWhen he sits by nothing but sleeping, and in truth he burned the hairs of his beard, as Tullius relates in his seventh book of Offices, in the seventh chapter. Apparently, he recounts how a tyrant named Sergius, for a seemingly good reason, doubted that his wife should sleep next to him. And in truth, he spied if she had any knife or other thing to do it. Nevertheless, in the end, he was killed by her. More over Valerius recounts how the king Masinissa, due to his tyranny, did not trust his people. And therefore he had his body kept by dogs, according to history. Gluttony and lechery weakened the body and took from a man all the will to do well. And then you shall see how the glutton speaks foolishly in his drunkenness. And then the princes ought to be ashamed, who demand nothing but wine and meat and hold long dinners and even longer suppers. And in times in beverages and dissolutions they maintain them.\nSelf all the night or the greatest part thereof. And he who today finds gluttony may go to the court of Virgil in his first book of Enchanter. Gaius Julius Caesar and Caton lived rightly and chastely, as it appears in the fifth book of Policrates, the sixth chapter. Thus then ought princes to consider how folly in love of women destroyed the strength of Samson. The wisdom of Solomon and the bounty of David. And therefore may no prince long endure who sets all his intention to lechery. Likewise says Saint Jerome in his forty-fourth epistle. And for this purpose Eg\u00e9sippe by what means\n\nPrinces ought to be an example of honor and good life, and to employ and dispose themselves in good work and courtesies. For I, a knight, ought to be a man among a thousand good and honorable men, to keep and maintain the church. And so, in old time, we have seen many examples of some tyrants who lost their signory all or a great part.\nThe men come from God and not from the creature. Therefore, looking and praising ought to be begun and principally directed to God. And the rich man ought to act so that many may test if they can change the man is in great peril / that nothing knows / nor endures. And of such condition are often the rich men. St. James says in his first chapter, \"God, after the age of a man, he ought to be the more ripe and experienced, and by the experiences that he has seen he ought to be the wiser in manners. Therefore, Seneca in his ninth book, for tenseness we read the same in the process of their life. For Seneca's time of the age of 49 years. And of David we read how he was obedient to his father, as it appears in the first book of Kings. And Ihu Crist Himself in His youth was obedient. Marriage is ordained for the purpose of begetting offspring and for living with each other. And therefore the apostle St. Paul in his fifth epistle speaks of Theophrastus' Distichs of Aristotle in his book.\nA man should consider more the bounty of a woman than her beauty. If one asks which is better, a fair woman or a foul one, it is a hard thing to keep a fair woman, desired by many. A woman ought to have two conditions: shame of reproof and fear of disobedience from her party. For when she has neither fear nor shame, a woman is lost and dissolute. It is a great thing to reprove women who are hardy, dissolute, and ready to do many evils. Such are they who, by their manners, are foul and dissolute. He also recounts the story of a woman who killed her daughter because Aphrodite, or Venus, was in him, making men and women resemble and be like angels. Those in such a state should maintain it diligently, for it is much harder to keep human frailty in check.\nThe which is entirely inclined to sin, but if it is kept and chastised by reason. It is good to consider how ancient and old people loved chastity and modesty. She ought to be shamefast in all her deeds and actions, not only to the world but also to God primarily. And concerning this, we have an example of our first parents Adam and Eve. As long as they were in paradise, they kept virginity.\n\nWidowhood is the state which succeeds to marriage and ought to be maintained in great humility, in great devotion, in simple habit, in pilgrimages, and other good works in their services. Servants ought to have enemies of their master. Nevertheless, he would that his master had honor. He would not take the city until his master had come. And as to the second condition, that is to say, the faithfulness of servants, Valerius recites in his sixth book the story of the servant of Papirius how he heard him say that some.\nwere deputed to serve them master / And he prayed his master that he would change with him his gown and hood. to the death. that he would be slain rather than his master. if the case so required. and in deed he would die for his master he recites also of the servant of Aucyus how for his master he endured innumerable pains / It appears then how servants ought to have the six conditions aforementioned /\n\nGod is a true Judge. And He judges every man justly.\nwherefore it follows / that he who leads an evil life must die an evil death. And there are many examples of this in this present time. For the little time that I have lived, I have no remembrance that an evil man has died a good death. Truth it is that by an evil man I mean not every man that is a sinner. but I understand him to be an evil man. who lives continually in sin / And in doing worse and worse without repentance. and without will to amend himself /\n\nMoreover, if we read stories of times past / we find many examples of this.\nShall we clearly understand how those who have lived evil were also desperately deed? How was Cain, who slew his brother, dealt with? Was he not slain by Lamech, who was blind and saw nothing? And yet he slew him in hunting. As it appears in the book of Genesis, moreover, over Pharaoh, the king of Egypt, who caused the young children of the Jews to be drowned, how did he die? Certainly, he was drowned in the Red Sea and all his people, as is apparent in the 24th chapter of Exodus. We also read how Zebul and Salmana slew the brothers of Gideon, but after Gideon slew them, as it appears in the 8th chapter of the book of Judges. Similarly, Abimelech, who slew seventy brothers on one stone, was afterward slain by a woman, as it appears in the 9th chapter of the aforementioned book. And generally, a man who kills a man should die an evil death. Do we not read how the young man who said he had slain Saul was afterward slain by the commandment of David? As it appears in the second book of Kings, the first chapter. Similarly,\nWe read that the thieves who slew the parents, particularly the father and mother, often quickly think of their children. And they should, by good doctrine and good teachings, instruct and teach them in good manners. For Aristotle says in his eighth book of ethics, \"The father is to his son the cause of his nourishment and discipline, by which words it is not enough that the father be the cause of his children by generation. But moreover, he ought to nourish and teach them. And the wise man in the book of ecclesiastes says in the seventh chapter, \"Train up a child in the way he should go; and when he is old, he will not depart from it.\" In Proverbs, the wise man says in the twenty-first chapter, \"Do not withhold discipline from a child; if you strike him with a rod, he will not die. If you discipline him with the rod, he will not die. You shall deliver his soul from hell.\" And to this purpose, the apostle says in his epistle to the Hebrews.\nThat is the 15th chapter. Who is the son that the father will not correct, as it is said, none. The apostle says that every trader should correct his son. This is in agreement with what Polycrates recites in his fifth book, the fourth chapter, where he says that Emperor Octavian made his sons taught and trained in military arts. And his daughters he made to be taught to weave, so that they might live by their labor if fortune failed them. Tullius in his Questions Tusculanes recites how King Lycurgus taught his young children for endurance of evil and to know the good. For children readily learn and follow the doctrine given to them in their youth. Therefore, the apostle to the Hebrews says in the sixth chapter, \"Train them in the discipline and instruction of the Lord.\"\nThat those who have children ought to instruct and teach them by discipline and good correction, intending to good. And for this purpose, we read the first book of Kings, how Heely was severely opposed, because he chastised his children poorly. And therefore, Tullius says in his first book of Offices, in the thirty-ninth chapter, that the best inheritance that fathers and mothers can leave their children is that they are endowed with good manners, virtues, and good customs.\n\nChildren, that is, sons and daughters, ought to obey their parents, as the apostle says to the Ephesians in the sixth chapter: \"Children, obey your parents.\" A wise man also says in his Ecclesiastes, \"He who honors his father will live a longer life.\" Moreover, he recounts in the same book how Mercury, who nourished his father in his great old age with her milk, also relates the story of Cresus, who was mute and could not speak. It happened that a Persian intended to kill him.\nHis father / and he begged him to speak / and wept because he could not speak and say it to his father. And the story says / that for his kindness, language was given to him. And Valerius says, \"That which is the best thing in nature is the mistress of pity.\" That is to say, nature is a right good thing, the which is the mistress of pity. He also recounts Cornelian, who was banished from Rome, and finally conquered the lordship of Rome. Vulques, Rome's enemy, came against the Romans with great power, to avenge his banishment. Seeing the Romans, they sent to him his mother, who dwelt in Rome, to pray him to forgive, for her sake. Upon seeing his mother, he was immediately appeased and obeyed the prayer of hers. In saying, \"More has done the love of my mother / than has done the strength of the Romans.\" For as Aristotle says, \"Gods and parents, we cannot repay.\" Merchants ought faithfully to be governed and maintained.\nWithout fraud and without certainty. For it is not merchandise, but it is deceit, falseness, and evil. And therefore it is written in Exodus the twelfth chapter: \"Thou shalt not oppress thy neighbor in usury.\" A similar sentence is written in Leviticus the twenty-seventh chapter, and the prophet says that those who lend not their money for usury, and who love, truth, and do not wrong to others, will be with him. Saint Ambrose speaks to this in his book of offices, addressing merchants: \"Why do you convert your engine to fraud? Why do you desire evil weight and balances used fraudulently?\" And Saint Matthew in his gospel, the sixth chapter, says that God will justify the balance and the weight, the deceitful. And it was commanded in the old law, as it is written in Leviticus.\nChapter XIX. All merchandise should be made truly in weight and measure, in bushels and quarters, and in all other things similarly. Every merchant ought to know that by means of fraud they may not become rich or be seen to have acquired their wealth in such a way. Such merchants are like Phoebus, who gathers all his vessels and keeps them in truth and faithfulness. This present life is a true pilgrimage. For just as the pilgrimage goes without rest in any one place, as is often mentioned, so too the life of a man of Ireland. He accounts for and takes care of how much his life is impaired or improved each day. It is also good to consider how and how long the life of a person endures, and how it lessens and shortens, whether in sleeping or waking. Nothing profits us the time passed, but in that we have done well and gained virtues in it.\nThe grace of God. Therefore says Maximian that the time draws after him all things mortal. And as heaven torments, seemingly our life runs after it without ceasing and without resting. For such is the nature of the death of a creature. And to this purpose, the philosopher named Secundus demands what a man is. He answers that he is nothing other than a fleeting fancy. He further says that a man is the vessel of death. A pilgrim without rest. Host of the earth. And worms' meat. Then every man ought to advise himself upon this saying, and much humble himself of what estate he is in. For princes, kings, prelates, burghers, and merchants, and generally all people are of short life. And all of mortal condition. And therefore Pliny says in his seventh book that notwithstanding that a man may be most perfect among all mortal creatures, his life is most miserable, most dangerous, and subject to the most.\nThe greatest thought for nature yields to horns to defend them. Hide and hair for their vesture, feeling to nourish them. Wings also for the fly. And likewise of other necessities for porcine creatures to all beasts. But a maid is born naked, without feeling, without strength, without vesture, without knowledge, and without defense. Our life then has a very small beginning. And the continuance endures most grievously. For after the measure that knowledge comes, the thought grows and increases. And the man will be much little, if he considers how his fortune shall not endure long. For, as Valerius says in his ninth book, \"Man's life is a course, very short and hard to pass through. For in the way is none other thing but poverty and misery. And if there be any good or well, he is all ways in peril of adverse fortune or natural death.\" Boethius in his third book of consolation says, \"You will be praised and renowned.\"\nAbove all, advise you in what peril thou art, for death approaches thee, and in thy fortune there is no certainty. And therefore says Maximia: O human life, that thou art miserable, for thou art always in peril of death. A deadly sin makes a man to die. Since the ancestors were pilgrims, and to this purpose we read how Plato went on pilgrimage into Egypt to learn the secrets of the Sphinx. Pythagoras also went into India. And after was in Egypt and in Babylon, as Polycrates recites in his three books. The children also of Abraham were four pilgrims, and after were given to them the land of Canaan. By these things that we ought to live as pilgrims, if we will come unto perfection. Truth it is, that he is not a pilgrim who always has his heart on the land that he comes from, and for this reason we read how once a man demanded of Socrates why his pilgrimages profited him nothing. The answer he gave him was that the cause was for this:\n\n(Note: The text appears to be in Early Modern English, and there are some errors in the OCR transcription. I have corrected the errors while staying faithful to the original text.)\nA man's body may not withstand his heart not reminding, indicating that pilgrimages should not only be done with the body but also with the heart and good will. Regarding the pilgrimage of the soul, it is impossible to do it well if the heart is possessed by worldly affections. For sins hinder the pilgrim from doing well. As we observe, great burdens, great sorrows, great fatness, great age, and great sickness hinder the pilgrim from performing his pilgrimage and achieving salvation. Iob says that a man's life is short, full of misery and poverty. Just as a flood drowns a child with its own sword, as it appears in the first book of Kings, chapter 17. Furthermore, we read how:\nMany were once put to death due to disobedience and other causes, such as murmuring, and many more due to rain or lack of cleanliness. Nevertheless, in this time, human creatures set little store by obeying God. Murmuring and distraction reign in these days in the world, and all people are inclined to all manner of sins. We ought to be reminded of how many died and were slain for such sins as we daily commit. For instance, we read how the children of Aaron were burned and denied the fire by the fire in the temple against God's will, as it appears in the book of Leviticus. Swallowed up the earth were Corah, Dathan, and Abiram. But since they murmured against Moses, they ought also to consider how the same God who chastised the ancient people in the olden times, the same God without any help can chastise us at all times.\nthem if it pleases him, and when he forgets his grace. It is a great unkindness to do worse, to think to live the longer, as it appears in the second book of Kings, chapter 18. We read also how Baldazar was wicked and therefore he died an evil death. As Daniel relates in his sixth chapter, why Archibald aged himself. But because he was in despair, due to the false counsel he gave against David, as it is written in the second book of Kings, chapter 17, those who falsely testified against Daniel were not consumed by the lions. Why then were those who falsely accused Susanna horribly slain? Because they falsely accused her. Therefore, those who unreasonably sin deserve death, as it is said. God saves those who love him and serve him. In the gospel, he promises that they shall never perish. To this purpose, the prophet speaks: \"Just and true is he who lives.\"\nAnd it shall endure permanently. And it shall flourish as a palm. For those who go the right way will arrive at a good end. Those who live justly shall die a good death. Truth it is that we read some history apocryphal and not approved. Which say that sometimes many good hermits lived all their lives holyly. And yet in the meantime, by vain glory or for other sin, they did not die well. Saving the respect of those who have written such histories, as it seems to me they are not true, but fabricated. For it may not be that God is founded in folly or in evil advices. For, as the apostle says, we have here in this world no city enduring. But we ought to inquire and get the city of heaven. By which it appears that many are deceived who always desired to live here. For they desire that which cannot be naturally. Their desire also gains and when he appeared that the soul was ordained for such a good thing, he despised much this life and mounted upon.\nA high wall, for why he filled it to shorten his life, to get and have heaven, and yet his opening is not good or approved. Nevertheless, according to the said history, he who enters to have heaven ought little to praise his life. It appears also from Seneca in his book of remedies for fortune, in which he says that it is folly to do what comes of nature, and that one may not escape it. And therefore, in his sixth book of natural questions, he himself says in his sixth book how the king Lazarus\n\nEpigrammaton says, after the death shall be joy without end, light without darkness, will all be one, hell without malady. Joy without annoyance or grief. And therefore, men ought little to fear the death,\n\nThe wise man in the thirty-fifth chapter of Ecclesiastes says, remember the last days, that is, of thy death, and thou shalt never sin. For a man who thinks he must necessarily die, has a fear to transgress and do amiss.\nAnd sets little by the world and by himself. He is also freed from vanities and worldly places. Tullius, in his first book of his Questions Tusculanes, alleges Socrates, who says that the life of philosophers is to contemplate death. Plato seemingly says, as related by Alciphron in his book on the Divisions of Philosophy, that a man becomes free and unfettered through contemplation of death. For this causes us to regret sin, from which comes all servitude. Anciently and in olden times, emperors were asked where they wished to be buried, and then they assigned the place for their burial. This custom was established to remind them of their death, as it is recorded in the life of St. John the Apostle. St. Gregory in his ninth book of Morals says that when a man is tempted, the sovereign remedy is to contemplate.\non the death. In his xxj book, he has the same purpose, presenting an example of those who sailed on the sea. The ones who abandoned their plays and festivities when they saw the tempest of the sea approach. It seems to be of those who ponder death. Truly, it is that through this pondering, no man should anger himself. But he ought to advise himself. For those who are angry are those who love this world too much, and the others do not. But rejoice as aforementioned. More over, you ought to know that to ponder death makes a man humble. For death will make us all equal. And there will be no difference between the poor and the rich when the body shall have rotted and turned to ashes. As witnesseth Seneca in his epistle lxxxv. To this purpose says the wise man in his book of ecclesiastical the v chapter. All naked I am born. And all naked I shall return there. Then it seems to me that it would be a most profitable thing, the consideration of the dead.\n\"Try this saying: 'Wake him up and advise him well. For you do not know the hour when God will come and call you,' as Saint Matthew recounts in his fourth chapter. Our present life seems to me like a kingdom, which a storyteller once described. In this kingdom, a new king was made every year. And as long as the year lasted, the king was maintained in great state and riches. But as soon as the year passed, he was deprived of all his possessions and banished from the kingdom. And for his salary, they gave him only an egg. It happened that there was one king among the others who advised him that in the year he would be king, he should send some of his riches into a foreign country to live in anticipation, since he would be banished in the manner described above. We ought then to take example of this king and do well as long as we live. For the time will come when we will be banished from this world and sent naked hence.\"\nIn the time of our lives, we ought to make amends for good works and send them to a foreign land, that is, to heaven. There we should store our treasure, as Ihu Crist admonishes us. For there is no manner of peril nor thieves nor persecution.\n\nRegarding sepulchers, the people pray for the deceased when they see their portraits. I answer them that in my life, I have seen many sepulchers, but I have not observed that the people are moved to devotion or prayer to God because of them. Instead, I have often seen many people behold idols and angels because of such sepulchers. And it seems to me that it is nothing unusual or appropriate for a sinful creature to have such a curious or enhanced sepulcher as many men do. I suppose, however, that it is more to their damnation than to their salvation.\n\nAll the same, I say that you may, in some manner or way, provide a sepulcher for yourself according to the seat that it should have.\nIs not profitable. We read how Diogenes commanded that after his death, his body should be delivered to the dogs and beasts to eat. When it was demanded why, he answered that the beasts after his death should do him no harm, though they tore and despised all his body. It would do great good to the beasts to take of him their nature. And it is better so to do than to put it in the earth to rot. Also, Tullius recounts in his first book of the Twelve Tables, and similarly he recites how one demanded a philosopher named Azagorus in what place he would have his body buried. The whych answered that he was content with all the places of the world. We also read how a tyrant threatened a philosopher named Theodorus that he would deliver his body to the beasts. The whych answered that after his death he required nothing of any sepulcher nor such vanities. As Seneca recounts in the eighteenth chapter of the book of Tranquillity of Consolation.\nAnd Pompeius in his three books recites how the king was graciously shown to the aforementioned good woman. It appears that although the curiosity of sepulture is but little necessary, a reasonable resting place is to be demanded. Some ancient authors were therefore very diligent in being buried in a reasonable place. Read not how Abraham carefully bought a field in which to bury his wife, for he would not have her buried in any earth but his own, as appears in the twenty-second chapter of Genesis. And Jacob requested that his son Joseph might be buried with his parents, as appears in the forty-fourth chapter of Genesis. And of Moses we read how, when he left Egypt, he transported Joseph's bones into the land of promise to lie with his parents, as it appears in Exodus the fourteenth chapter. And know, thou, that not only thou oughtest to think of thy sepulture, but it is also a thing very reasonable for.\nTo bury the bodies of the poor people, and we read how the angel much recommended you because he was so diligent for burying and bringing in earth the bodies of the deceased, as it appears in the first and second chapters of his book. Similarly, Joseph of Nicodemus, who was diligent for burying the body of Jesus Christ, is worthy of praise, as it appears in the twenty-seventh chapter of St. Matthew. By these things, you may well perceive how diligent and attentive you ought to be for burying others. But concerning your own sepulture, you ought to take little heed and not be curious. If you think on the Final Judgment, you will be more afraid to do evil, as is shown to us by the experience of many people who left doing evil for lack of justice. And if you ask me when the day of Reckoning will be, I answer you as St. Augustine does in his sermon on the Innocents, who answer the same.\n\"questions ask what day some shall be. As one says now or soon. For as the apostle says, in a moment and at one stroke shall the trumpet sound, and all shall rise and come to the judgment. There will be much shame for those who shall be in sin. Nothing will console them. Nor will anyone be able to do anything that may profit their salvation. The prayers of saints will not help them therefore. Thus, while you here live wisely, you ought to advise for them, for you will see your fate and sentence before your eyes. There will be your enemies who will accuse you and demand you. To whom you will be delivered without mercy. For they have fallen from heaven. And there is nothing else to speak of but it has come. For the church, which ought to last 20 chapters, says that Satan shall be bound with a millstone around his neck for the people. And the prophet Elijah says that the world shall last seven thousand years in accounting from the time that he lived.\"\nplaco thimeon. saith that the world shal be renewed wythin\nxx Myere / By whiche thynges it apperith as if semed at the\nbegynnyng that the world ought to fynysshe wythin thende of\nsom\u0304e thousandes of yeres. More ouer lauteutique saith in\nhis vij boke the xxxj chapytre that the world shall endure vj\nMyere. And Albimazar in his second boke of coniunctions in\nthe viij defference saith that the tokenes of the world chau\u0304gen\nafter the mutaco\u0304n of Saturne And singulerly whan he hath\nmade ten reuoluco\u0304ns the whiche amounte to iij C yere or the\u2223raboute.\nwherof we haue som\u0304e experyence. For after x. reuo\u2223luco\u0304ns\nof saturne cam Alexander. and the Royam\u0304e of perse\nwas cestroyed. And x. reuoluco\u0304ns after cam Ihu\u0304 cryste whi\u2223che\ntoke our humanyte & brought the newe lawe to the world\nAnd x reuoluco\u0304ns after cam Meny whiche contryued ayenst\ntix paynems a newe lawe And. x. reuoluco\u0304ns after cam ma\u00a6homet\nthe contryner of a false lawe / And x. reuoluco\u0304ns after\ncam Charlemayne whiche conquerd thempyre / And x. reuo\u2223luso\u0304ns\nafter Godefroy of Bouillon, who conquered the holy [land]. And thus some may say that by such mutations as land undergoes, they may know the defination [definition] by astrology.", "creation_year": 1487, "creation_year_earliest": 1487, "creation_year_latest": 1487, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"}
+]