[
{"content": "Phebus is as much to say as the Sun.\nApollo is the same or otherwise God of sight.\nMorpheus God of dreams.\nPluto God of the underworld.\nMynos Judge of the underworld.\nCerberus Porter of the underworld.\nColus the wind or God of the air.\nDiana Goddess of wood and hunt.\nPhebe the Moon or Goddess of waters.\nAurora Goddess of the dawn or spright of the day.\nMars God of war.\nJupiter God of wisdom.\nJuno Goddess of wealth.\nSaturn God of cold.\nCeres Goddess of grain.\nCupid God of love.\nOthea Goddess of wisdom.\nFortuna The variable Goddess.\nPan God of shepherds.\nIsis Goddess of fruit.\nNeptune God of the sea.\nMinerva Goddess of battle or harvest.\nBacchus God of wine.\nMercury God of language.\nVenus Goddess of love.\nDiscord Goddess of debate and strife.\nAtropos Death\nHere ends the interpretation of the names\nof Gods and Goddesses as is rehearsed in the following treatise, as poets write.\n\nWhen Phoebus the crab had\nnot yet completed his course\nAnd toward Leo his journey\nbegan to look\nUpon Pythagoras' spear /\nI had begun\nSitting all alone beside a lake,\nPondering on a manner how I might make,\nReason and sensuality in one to accord,\nBut I could not bring about the accord.\nFor long ere I might sleep I began to oppress,\nSo ponderously I could make no obstacle,\nIn my head was fallen such a heaviness.\nI was willing to draw to my habitation,\nTo row with a pilgrim me seemed best tryacle.\nSo I laid me down my disease to relieve.\nAnon came in Morpheus and took me by the sleeve,\nAnd as I lay half in a trance,\nBetween sleeping and waking he bade me arise.\nFor he said I must give attendance,\nTo the great Court of Mines the Justices.\nMe nothing dissuaded again him to converse,\nFor it is often said by them that live,\nHe must needs go who the devil drives.\nWhen I see no better but I must go.\nI said I was ready at his commandment,\nWhether he would lead me to or fro.\nSo up I arose and forthwith him went,\nTill he had me brought to the parliament.\nWhere Pluto sat and kept his estate.\nAnd with Hermes the judge desperate.\nBut as we passed by the way,\nI asked him to tell me his name.\nMorpheus he said, thou may call me.\nA knight asked I then, where do you dwell?\nIn heaven or on earth, otherwise in hell?\nNay, he said, my dwelling most commonly\nIs in a little corner called fantasy.\nAnd as soon as he had said these words,\nCerberus the porter of hell with his chain\nBrought thither Colus ill-arrayed\nWhom Neptune and Diana had copulated\nSaying thus, O Hermes, you sovereign judge,\nGive your cruel judgment on this traitor, so\nWe may have cause to praise your lord Pluto.\nThen was there made a proclamation.\nIn Pluto's name commanded silence.\nOn pain of strict correction.\nDiana and Neptune might have audience.\nTo declare her grief of the great offense.\nTo them Colus was brought, and Diana was constrained.\nWhych thus began, as you shall hear.\nSaying in this way, O thou lord Pluto,\nWith thy judge Hermes sitting among us in fear.\nExecute your fury upon Colus. According to the defense that he has given to me, I have no cause to appeal further. If I do, it will not be for your welfare. Remember first how I am a goddess, over all deserts, forests, and chases. I have the guiding and under my care. This traitor Colus has many places destroyed with his blasts and daily menaces. Where any wood is, he shall make it plain. If he is allowed to resume his liberty again, the greatest trees that any man may find in the forest, to shade the deer for her comfort, he breaks or rends the root and rides out of the earth. This is his pastime. So that the deer shall have no resort. Within short time to no manner of shade, where through the game is likely to fade. Which to my name is a reproach singular. Should be for ever while the world lasts. And to all the gods an high displeaser. To see the game so destroyed by his blast. Wherefore a remedy pursue in haste. And let him be punished after his offense.\nCousydor the criminal and yield your sentence.\nAnd when Dianah had made her completion\nTo Minos the judge in Pluto's presence.\nCame forth Neptune with visage pale and feint,\nDesiring of favor to have audience.\nSaying thus Pluto to thy magnificence,\nI shall rehearse what this creature, Colus,\nHath done me out of measure.\nThou knowest well that I have the charge\nOver all the sea and therof God I am.\nNo ship may sail Carthage / but nor barge.\nGreat carrack nor hulk with any living man.\nBut he hath my safe-conduct than.\nWho me offends within my jurisdiction,\nO with to submit him to my correction.\nBut inasmuch as it is now so,\nThat you have him here as your prisoner,\nI shall show my complaint so.\nWherefore I pray you that you will here,\nAnd let him not escape out of your danger,\nTil he has made full atonement & recompense\nFor hurt of my name through his great offense.\nFirst to begin, this Colus hath oft\nMade me to turn my course against nature,\nWith his great blasts when he hath been aloft.\nAnd charged me to labor for something beyond measure, it was a great marvel how I might endure The coming of my sweet will to test me. On the sea banks lie bent high. Secondly, where my nature is, to ebb and flow and keep its course. Often of my intent he made me miss, where I should have filled dykes deep. At a full water I might not there creep. Before my season came to return, and then I went faster than I would certainly. Thus he has driven me against my intent and contrary to my natural course. Where I should have been, he made me absent To my great dishonor, and especially. One thing he did that was worst of all. For where I granted my savings, He commonly haunted that place. Of very pure malice and self-will. They to destroy in spite of me. To whom I promised good and evil. For to be their protector in all adversity. That to them should fall upon these. And even suddenly or they could beware, with a sudden pyre he lapped them in care.\nAnd frequently with his boisterous blast.\nOr they might have avoided being dashed on the sand,\nAnd other times he broke the topmast and mast.\nWhich caused them to perish or to come to land,\nThen they cursed the time that ever made us part.\nThus among the people, my name is lost.\nAnd so by his labor, I am put to blame.\nConsider this matter and ponder my case.\nPresent my complaint as regular requirement demands.\nShow forth your sense with a brief clause.\nI may not long tarry, the time is fast expiring.\nThe offense is great, therefore it requires.\nThe more grievous pain and hasty judgment,\nFor offense, do willfully grant no pardon.\nAnd who knows, God Pluto, what you might have thought,\nHe roared with Minos, what was to do.\nThen he said openly, look thou fail not,\nThy sentence to give without favor so.\nLike as thou hast heard the causes, too.\nAnd so evenly separate these parties two,\nThat none of them have a case against the other couple.\nThen said Minos indifferently,\nTo Diana and Neptune, is there anyone more.\nThat you will declare against him openly.\nNay in truth they said we keep none in store,\nwe have said enough to punish him before,\nif you in this matter are not partial.\nRemember your name was once equal,\nWell then said Minos, now let us see.\nWhat this boisterous Colus for himself can say,\nFor here, prima facie, it appears to us.\nThat he has offended, no man can say nay,\nwherefore thou Colus, without further delay,\nShape us an answer to thine accusation,\nAnd else I must proceed upon thy judgment,\nAnd even as Colus was about to have said,\nFor his excuse, came in a messenger.\nFrom god Apollo to Pluto and him prayed,\nOn his behalf that he would come to him without danger,\nDiana and Neptune to his banquet,\nAnd if they disdained themselves, he would fetch them.\nMoreover he said to god Apollo,\nDesired to have respite from the judgment,\nOf Colus, both of Minos and Pluto,\nSo Diana and Neptune were therewith entreated,\nAnd if they were disposed to assent.\nThat he might come to his presence, he desired to know his offense. What say you, hereto said Pluto to them both? Will you both assent that it shall be thus? You said the goddess, for my part certainly, And I also said, this Neptune. I am well pleased, quoth this Colus. And when they had a while thus to converse, Pluto commanded the court to be broken. Then together went they in fear. Pluto and Neptune leading the goddess, whom followed Cerberus with his prisoner. And lastly, with great heaviness, Came I and Morpheus to the fortress. Of the god Apollo unto his banquet. Where many gods and goddesses met. When Apollo saw that they were come, He was right glad and prayed them to sit. Nay, said Diana, this is all and some. You shall me pardon, I shall not sit yet. I shall first know why Colus abides. And what execution shall be done For his offense? Well said Apollo. Lady, you shall have all your pleasure. Since it will none other way be. But first, I pray you, let me deal with this matter here.\nwhy he is brought in this perplexity.\nPluto spoke and soon you shall see.\nAnd began to declare their complaints by and by.\nWhen Apollo had heard the report,\nOf Pluto in a smiling manner he said,\nI see well, Colus, you have small comfort.\nYourself to excuse you may be dismayed.\nFor to hear such great complaints against the laid,\nAnd notwithstanding, if you can say anything\nFor your own welfare, speak and tarry not.\nForsoth said Colus, if I had respite.\nHere I could counterfeit an answer.\nBut to have her grace more is my delight.\nWherefore I pray you all for me intercede.\nThat I may by your request get her good grace,\nAnd what pain or grief you provide for me,\nWithout any grumbling I shall abide.\nLo good dame, said god Apollo,\nWhat more can he do but show his petition face\nTo this poor prisoner at my request.\nAll we think best for your honor is this. And if it pleases you to act in this way, And so to forgive him clearly for his offense. One thing I will promise you. If he rebels and makes resistance Or disobeys your sentence, For every tree that he makes fall, From the earth a cry shall rise. So that your game shall not decrease For lack of shade, I dare undertake. Well, sir Apollo said she then will I cease, From all my rancor and mercy, with you make. And then God Neptune spoke, saying, \"Apollo, though Diana releases him, Yet he shall sue to me for peace.\" Apollo said, \"You think I have forgotten. You for my lady Diana, the goddess. Nay, think not so, for I will introduce, As well as her, without long process. Will you agree that Phoebus, your mistress, May have the guidance of your quarrel? I shall abide by her decree.\" Well then said Apollo, I pray you, Gods and goddesses that are present, That you will come together and form a board.\nNay, said Othea it is not convenient.\nA few orders in every place are expedient.\nTo be had wherefore you may not let.\nTo be your own marshal at your own basket\nAnd when Apollo saw it would none other be,\nHe called to him Aurora the goddess.\nAnd said though you weep you shall before me.\nAy keep your course and put yourself in place\nSo he set her first at his own feast.\nWith her moist clothes, all were sprayed with her tears\nThe medicines in May's snow therof received her embrace\nDiana sat next to him, in a fine mantle\nOf black silk purified with powdered ermine\nLike as he had taken the mantle and the ring\nAnd next to her was arrayed Jupiter in his majesty\nFull sad and wise he seemed surely\nA crown of tin stood on his head\nAnd that I record of all philosophers.\nIn a little store, Coyne kept in her coffers, was joined to her sitting next, the goddess Iuno richly adorned. In a sercite it shone as bright as glass, of goldsmith work wrought with spangles bedecked, of royal riches she wanted none, I suppose. And next to her sat the god Saturn. He often causes much one to mourn. But he was clad, I thought, strangely. For of frost and snow was all his array. In his hand he held a falcon all bloody. It seemed by his cheer as he would make a fray A bauble of Isykles about his neck he wore, and above on high on his head, Couching with hay stacked he wore a crown of lead, And next in order was set by his side, Ceres the goddess in a garment, Of sackcloth made, with sleeves large and wide, Embroidered with shoes and sycles bent Of all manner greens she sealed the patent. In token she was goddess of corn. Old poets say she bears the harvest horn. Then was there set the god Cupid. All fresh and gallant and costly in array.\nWith ouches and rings he was beset so.\nThe palaces thereof showed as though it had been day.\nA kerchief of pleasures stood over his helmet always.\nThe goddess Ceres he looked upon in the face.\nAnd with one arm he did embrace her.\nNext to Cupid in order by and by\nThe fortress of worldly wisdom sat beside him.\nCalled Otha, chief ground of polity,\nShe, the goddess of knighthood of prudence, was she.\nClad all in purple, she was more and less.\nSafe on her head a crown there stood.\nCouched with pearls, orient fine and good.\nAnd next to her was God Pluto set.\nWith a dark mystery ever around about.\nHis clothing was made of a smoky net.\nHis color was both within and without.\nFoul/dark and dim his eyes were great and stout.\nOf fire and sulfur all his odor was.\nThat was I while I beheld his face.\nFortune, the goddess, with her pretty face,\nWas next to Pluto in order set.\nVarying she was ever in short space.\nHer wheel was ready to turn without let.\nHer gown was of gaudy green clamet,\nChangeable of sundry diverse colors.\nTo the conditions according to her shrines\nAnd by her side he sat, though unworthy were.\nThe red god Pan of shepherds guided\nClad in russet fur and dressed like a bear.\nWith a great terrbox hanging by his side.\nA shepherd's crook in his head he spared for no pride.\nAnd by his feet lay a prepared cur.\nHe rattled in the throat as if he had the murr.\nIsis the goddess bore him company.\nFor at the table next she sat by his side.\nIn a close kir el embellished curiously\nWith branches and leaves brooding large and wide.\nGreen as any grass in the summer tide.\nOf all manner fruit she had the governance\nOf favors odorous was her sustenance\nNext to her was set god Neptune.\nHe savored like a fisherman\nIt seemed by his clothes as if they had been wet.\nAbout him his gyre\nOf his strange array I marveled sore.\nA ship with a top and sail was his crest.\nI thought he was gayly disguised at the feast\nThen Minerva the goddess took her seat.\nJoinly to Neptune all in cares clad.\nGaudelettis on hoodes & sabatous on her feet,\nShe looked about as if she had been mad.\nA hammer and a sickle on her head she had,\nShe wore two bucklers, one by her side.\nThat other you know was this her pride,\nThe gods came, Bachus and Bacchus set her down,\nHolding in his hand a cup full of wine.\nOf green vine leaves he wore a holy crown,\nHe was clad in clusters of grapes, good and fine,\nA garland of ivy he chose for his sign.\nOn his head he had a threadbare cap on,\nA gymlot and a fawn thereon stood.\nNext to him sat Phoebus with her pale color.\nShe said, \"I swear by Neptune's and make way,\n\"And once in the month was I met by Phoebus,\n\"Also not Ceres was present.\n\"Thus she sat and told the might of her nature,\n\"And on her head she wore a crown of silver pure,\n\"Mercureius joined his eyes to hers.\"\nAs came to his course, witness the zodiac.\nHe had a golden tongue as fitting for his degree,\nIn eloquence of language he surpassed all.\nFor in his talking, no man could find a box with quicksilver he had in his hand,\nMultiplyers know it well in every land,\nBy him sat Dame Venus, with crystalline color,\nWhose long hair shone as bright wire of gold,\nCryspus was her skin, her eyes columbine,\nRavished was my heart, her face was so light,\nPatrons of pleasure be named well she must be,\nA smock was her wear garnished curiously,\nBut all other she had a wanton eye,\nOn her head she wore a red copper crown,\nA nosegay she had made most pleasantly,\nBetween her and Aurora Apollo sat him down,\nWith his beams bright he shone so fiercely,\nThat he thereby gladly delighted all the company,\nA crown of pure gold was on his head set,\nThen he was master and lord of the banquet,\nThus was the table set round about,\nWith gods and goddesses, as I have told you,\nAwaiting on the board was a great route\nOf sage philosophers and poets manyfold,\nThere was sad Sychero and Aristotle old,\nThomas Dorothe with Diogenes,\nPlato, Myssehala, and wise Socrates.\nSortes and Sappho stood behind Hermes,\nAuchen and Aureys were in fear,\nGalen and Hippocrates, with help of Esculapius, approached the drowning man,\nVirgil, Orace Ouid, and Omere,\nEuclydes and Albert attended,\nTo please the gods and goddesses,\nHoreberded Orpheus was there with his harp,\nAnd as a poet musical made melody,\nOther minstrels had their noisy Pan to carry on,\nOf his lewd bagpipes which caused the company,\nTo lay yet many more if I should not mention,\nSome young some old, both better and worse,\nBut more of their names I cannot recall,\nOf all manner of deities there was a banquet,\nOf meats and drinks, plentiful and abundant,\nBut Discord came to cause variance,\nBut there was no room to set her in that house,\nThe gods remembered the shameful act,\nAmong the three goddesses, it was he had wrought,\nAt the feast of Peleus, therefore they thought,\nThey would not let her join in a venture,\nLest she bring them to some inconvenient,\nShe seeing this was angry with me.\nAnd in her great wrath from the palace, she thought that they should repent. And at once, she met Atropos. As he had been a ghost in a winding sheet, she took him by the hand and gazed into his eyes. She told him of the banquet that was so delightful. How she was received and what cheer she had there. And how every god sat in his state. Is it thus, Atropos, what you ask in the underworld? He replied, I see well how the game goes. Once yet, for your sake, I will make him angry. And when she had told him all, he departed from her and took his leave, saying that for her sake, he would take his way into the palaces. And before he went, he thought he would grieve her. With such tidings as he would them, So forth he went and spoke words fell. When he came into the presence of the gods all, as if mad, he let his sheet fall from his body. And on a red manner, he saluted all the route with a bold voice speaking words bold.\nBut he spoke hollow, as if in another world, having begun:\nHe stood forth boldly with grim countenance,\nSaying thus to you:\nAll ye gods, attend my words without danger,\nRemember how you made me your officer,\nThough with my dart I finally chastise,\nAny one of you who disobeyed or would despise your law,\nAnd for greater security, I have sealed my patent,\nGranting me full power to occupy,\nTo which I have devoted my intent,\nAnd nature herself can testify,\nIf she is examined, she will not deny it,\nFor when she forsakes any creature,\nI am ready to take her to my care.\nThus have I duly, with all my diligence, executed the office of antiquity,\nGranted to me by you in your common seat,\nFor I spared none, high or low degree,\nSo that on my part, no fault has been.\nAs soon as any was committed to me,\nI struck him to the heart; he had no other grace.\nEctor of Troy, for all his chivalry,\nAlexander the Great and mighty conqueror,\nJulius Caesar with all his company.\nDavid nor Joshua nor worthy Arthur,\nCharles the noble, of great honor,\nNor Judas Maccabeus, for his true heart,\nNor Godfrey of Bolen, could not deter me,\nNabugodonozor, for all his great pride,\nNor Pharaoh, the cruel king of Egypt,\nJason nor Hercules, they went nowhere wide,\nCosdras Hanibal nor gentle Sypyo,\nCyrus Achilles nor many another,\nFor fair or foul, none received grace from me,\nBut all at last I subdued them with my mace.\nThus have I brought every creature\nTo an end, both fish, foul, and beast,\nAnd every other thing in whom nature\nHas any jurisdiction, greatest or least,\nExcept only one, in whom you are the highest,\nIs broken for you, for you promised\nThat my might should not be despised,\nWhereas the contrary I well know,\nIs true, for one there is who will not yield\nTo my correction nor in any way bend\nTo the point of my dart for sorrow or destiny.\nWhat comfort he has, nor the reason why\nHe rebels so, I cannot rightly think.\nBut if you granted your alder's sanctity.\nAnd if he has then do not act ungodly.\nFor a god's writing may not be reversed.\nIf it should, I would not give you two pieces of parchment\nFor the grace of your patent of office of fee.\nTherefore, in this matter, do me equity\nAccording to my patent, so this be done\nYou have no more of my service or good will\nAnd when all the gods had heard\nAs they had been woken up and brought together\nAnd said they would not rest until he was conquered\nTaken and destroyed, body, blood, and bones\nAnd that they swore great oaths for your names\nHere lies the lad who was so malapert\nThey said he should be taught to be so pert\nWell said Apollo, if he is on earth\nWith my burning chariot I shall confound him\nIn faith, said Neptune, and he keep these\nHe may be well assured he shall be drowned\nA syllable said Mars, we have well found\nThat anyone who disobeyed our goodly precepts\nWe may well think we have slept too long\nBut nevertheless, where I may find him\nWith thy thunder and lightning about, I shall chase Saturnus before and behind.\nWith my bite cold, she will show him hard grace.\nWell said Mercury, if I may see his face.\nFor ever of his speech I shall him deprive,\nSo that he were better dead than alive.\nYou said Othea yet may he well be,\nIn the air where he will & ask you no leave.\nWherefore my counsel is that all we\nMay entreat Neptune for his rage to forgive.\nAnd then I doubt not Colus will be gracious,\nSo may you be sure he will not let you escape,\nAnd else. Of your anger, he will make but a jest.\nBut to tell you how Colus was brought:\nIn danger of Pluto I had almost forgotten,\nWherefore on this matter further I will not speak.\nProceed till I have knowledge of it.\nIt happened on a day the weather was wet,\nAnd Colus thought he would go on his pastime.\nHe thought he would see what was in the ground,\nAnd in a ditch forth he began to dress,\nA flood had the earth late before found.\nThat caused it to choke and gape more and less /\nSuddenly, by wet constraint due to necessity,\nThe ground was forced to close its supernatural face.\nSo straight that to escape us had no space,\nThis seeing Colus was still within abode.\nSeeking where he might have gone or been near,\nOne he was espied and one rode to Pluto,\nAnd told him how Colus was in his dwague,\nThen said he to Cerberus, \"Fetch me the prisoner, /\nUntil I have seen him let him not go at large, /\nAs you will answer for them, I give the charge.\"\nThus was this Colus taken prisoner,\nThen happened it so that on that same day,\nPluto had fixed for a great matter,\nMinos to sit in his robe of Ra,\nWherefore Cerberus took the next way,\nAnd led him to the place where the court shall be,\nWhere I told you Morpheus brought me,\nSo there came Jupiter carried in a chariot,\nTo make her complain as I told you all,\nAnd so did Neptune, it does make and mar,\nWallowing with his ways and tossing like a ball,\nTheir matters they moved, fall what may befall.\nThere was the first sight ever I beheld them\nIf I never do this again, I don't care a straw\nBut now to my matter return again\nAnd thou begin new where I left.\nWhen all the gods had done their best.\nThe way to conduct how it should be taken\nFrom his life Attropos had no cause left\nTo compel but Phoebus started upon her feet /\nAnd said I pray you let me speak a word yet\nOthers may think well to say thus\nBut all to entreat Neptune's hope shall not need\nI seem to be the only one daring to take the enterprise.\nEither I am being deceived or else I shall succeed\nHow say you, Neptune, shall I do this deed.\nWill you seal your anger at my request\nMadam said he would rule me as you please\nGrace said she of your good will\nThat it pleases you to show me favor\nWherefore the gods' high pleasure to fulfill\nPerform my desire & leave all old anger\nFor our elders' welfare & saving of our honor\nAgainst this quarrel that you have long had\nIt is done, quoth he forthwith, then Colus be you to us true.\nKeep the eye and our great rebel subdued.\nMay we soon ever overcome him.\nYes, and Colus shall not rest nor dwell in the eye.\nIf he does this, I will assault him with my bitter blasts.\nWhat said the god Pluto? What is his name.\nHe who thus presumes against us to rebel.\nVertu quod Atrapes, it has brought him great shame.\nHe is never confounded thus by him here I tell.\nHe said this, Pluto in truth I know him well.\nHe has been ever my utter enemy.\nTherefore, I will take up this matter against him.\nFor all the baits that we have laid for him,\nWithout my help, he is not worth a penny.\nFor though you all spoke contrary,\nYet he would breed right near your altars ere this.\nNothing can harm or injure him,\nSave only a son of my bastard.\nWhose name is Vice, he keeps my vassalage.\nTherefore, you Cerberus, I entrust to you\nThe charge of Colus, and will that you seize\nMy dear son Vice, and say that I command him.\nThat he come to me without delay,\nArmed at all points for a day is set.\nThat he would fight virtue for all God's sake,\nIn our defense must he engage.\nForth went Cerberus with his fiery chain,\nBrought thy vice as he commanded was.\nAgain noble Virtue, the battle to endure,\nOn a gliding serpent, riding at a great pace,\nFormed like a dragon, hard as glass,\nWhose mouth flamed fire without fail,\nWings had it serpentine and a long tail,\nArmed was vice all in corpse boil,\nHard as horn, blacker than suit,\nAn ungodly sort followed him there,\nOf unhappy captains of mischief crop and rot,\nPride was the first, next he rode, God knew,\nOn a roaring Lion, next came Envy,\nSitting on a wolf, he had a scornful eye,\nWrath mounted a wild boar, and next he rode,\nIn his hand he bore a bloody sword,\nNext came Covetousness, riding so far and wide,\nRiding on an Oliphant as if it were a steed,\nAfter whom rode Gluttony with his fat beard,\nSitting on a bear with his great belly,\nAnd next him, Lechery followed.\nSloth was so sleepy, he came all behind,\nOn a dull ass, a full weary pace.\nThese were the captains who could find\nBest to set his field and follow the chase\nAs for petty captains, many more there were\nAs sacrilege, simony, and dissimulation\nManslaughter, murder, theft, and extortion\nArrogance, presumption, with contumacy\nContempt, defiance, and insubordination\nMalice, frowardness, great jealousy\nWrath, hate, strife, and impetuosity\nUnkindness, oppression, with wofull negligence\nMurmur, misdeed, falsehood, and detraction\nUsury, perjury, lechery, and adultery\nWrong, ravening, sturdy violence\nFalse judgment with obstinacy\nDiscretion, drunkenness, and impropriety\nBoldness in ill with foul and ribaldry\nFornication, incest, and adultery\nUnshamfastness with prodigality\nBlasphemy, vanity, and worldly desire\nIgnorance, diffidence, with hypocrisy\nScism, rancor, debate, and offense\nHeresy, error, with idolatry\nNewfangled and silly false pretense\nIdleness, desire of worldly excellence\nFeigned poverty with apostasy\nDisclamer scorn and unkind jealousy\nHordes, bawdry, false maintenance\nTreason, abuse, and petty bribes\nVengeance upon them horrible came last in that company. All these petty captains followed by and by. They showed themselves in the palace wide and said,\n\nIdyllic scenes set the commons in a ray,\nWithout the palace on a fair field,\nBut there was an ost to make a fray,\nI trow such another never man beheld,\nMany was the weeping among them that they wield,\nWhat they were y came to that merriment,\nI shall you declare of many a diverse sort,\nThere were boasters, crackers & bribers,\nPraters, sassers, stretchers and wrythers,\nShameful shakers, sole slayers,\nOppressors of people and mighty crackers,\nMaintainers of quarrels horrible liars,\nThieves, traitors with false heretics,\nCharmers, sorcerers & many scoundrels.\nPrey on sympathizers with false usurers,\nMultipliers, coin washers & clippers,\nWrong usurpers with great extortioners,\nBachyters, Glofers and fair flatterers,\nMalicious murmurers with great clamorers,\nTregators, tryfelers, feyners of tales,\nLastly, lurkers and pikers of mischief.\nRunners Vagabonds Forgers & liars.\nRobbers Reivers Raucous Riflers.\nChoppers of Churches Finders of tidings\nMerrers of matters and mony makers.\nStalkers by night with Eyesdroppers.\nFighters Brawlers Breakers of love days\nGetters Chiders Causers of frays.\nTytyullis Tyrauts with Torturers.\nCorsyd apostates Religious dissimulators:\nClosshers Carders with common hazardous.\nTyburne colops and Pursekeepers.\nPilgrim knights double tolling Millers.\nGay Iolats tapsters with hostelers of the stews.\nHores and Bawds that many baleful brews\nBold blasphemers with false Ipocrites.\nBrothellers Brokers abominable swearers.\nDryuylls Dastards dispisers of rights\nHomicydes Poisoners & common murderers\nScoldis Caties Comberous clappers.\nIdolaters Enchanters with false regenerates.\nSotyl ambidextrous and seekers of debates.\nPseudo Prophets false Sodomites.\nQuestors of children with fornicators.\nwetewoldes that suffer sin in their sight.\nOutragers and abominable aunts.\nOf such great clappers and makers of clamor,\nUnworthy and unlusty ones came to that game,\nThose who were weak and loselis could not endure for shame,\nThese were the commoners who came there that day.\nReady-bowed in battle, Virtue to abide,\nApollo beholding began to say,\nTo the gods and goddesses being there, I seem fitting, he said,\nTo ride to Virtue and bid her make herself ready,\nTo defend herself indeed, it shall be soon,\nAnd let her not be suddenly taken,\nAll dispersed or that she beware,\nFor then our dishonor would awake,\nIf she were cowardly taken in a snare,\nEe said Vice, for that have I no care,\nI will avenge myself where I may,\nMorpheus quietly stole away,\nAnd went to warn Virtue of all this strife,\nAnd bade her awake and make herself strong,\nFor she was like to endure that day,\nA great mortal shower, it would be untrue.\nWhy Vice warned her not to tarry,\nTo send after more support,\nIf she did it would bring her sorrow,\nAnd briefly he declared the matter.\nLike you have had a hard beginning and end.\nWell said Virtue, I will go to the field as it may.\nBut thank you Morpheus, my dear friend,\nFor your true heart and faithful intent,\nIn this matter you have thought of me.\nThis done, Morpheus departed away.\nFrom Virtue to the palace returning again.\nNone saw me who dared to say,\nIn this time Virtue did his best pain,\nPeople to raise his quarrel to maintain.\nImagination was his messenger.\nHe went to warn people both near and far.\nAnd bade them come in all haste they might,\nTo strengthen Virtue with no fail.\nHe said he should have a long time or it was night,\nWith Vice to do a mighty strong battle.\nOf ungracious gestures he brings a great tale,\nWherefore it behooves to help at this need.\nAnd after this shall Virtue reward you,\nWhen imagination had gone his circuit,\nTo Virtue and friends thus all about,\nWithin short time many men of might\nGathered to Virtue in all that they might.\nThey comforted him and bade him put no doubt.\nHis utter enemy Vice to overcome.\nThough he had brought never so great an army\nAnd when Virtue saw the sustenance of his host\nHe prayed all the commons to the field come\nWith her pet captains, both least and most\nAnd with his captains should follow readily.\nFor he said he knew well that vice was very near.\nAnd whoever might first of you recover the center\nWould keep out the other he should not easily be.\nThen he sent forth Baptym to the field before\nAnd prayed him heartily it to overcome.\nThat no man train nor cartrop therein were\nTo annoy or hurt him or his men.\nAnd when he there came he began to see.\nHow Vice his pursuant crime original\nHad entered before and had seized up all.\nBut as soon as thereupon Baptym had a sight\nHe fled fast away and left the field alone.\nAnd immediately Baptym entered with his might\nSearching all about where this crime had gone\nBut the field was clean, found he none.\nThen came Virtue after with his great host.\nAnd his mighty captains, both least and most.\nBut to inform you how he arrived and what kind of captains he brought to the field:\nHe himself was the first man of all his great host that was sought there. Sitting in a chariot, it was richly adorned with gold and pearls and precious gems. Crowned with laurel as a victorious lord, four doubtful knights went around it, each one guiding it according to his intent. At the first corner was Righteousness, at the second was Prudence, at the third was Strength, and at the fourth kept Temperance. These guided the chariot according to Virtue's pleasure.\nNext to the chariot rode seven captains in order:\nHumility rode a lamb, humbly and soberly, with Containment on his helmet. After him came Charity, riding on a tiger as befitted her, keeping a gentle countenance. On her helmet high, she bore a pelican.\nNext, a man rode by, nowhere to be found, care-free.\nAfenix was on his helm, leading the way.\nLiberality followed him, riding on a dromedary.\nHe was good and free.\nOn his helm, he bore an osprey as his crest.\nAbstinence came next, riding on a heat.\nHe seemed a lord of great excellence.\nA popinjay was his crest, he was of great difference.\nChastity followed on a unicorn.\nArmed at all points behind and before.\nA tortoise he bore aloft for his crest.\nThen came good sense last of the seven.\nRiding on a panther, a beast of various colors.\nGloryously seen, as if he had come from heaven.\nA crane on his head stood, his crest for all to see.\nThese seven captains had standards of price.\nEach of them according to his degree.\nMany petty captains followed after these.\nAs true faith, hope, mercy, peace, and pity.\nRight truth, meekness, and good intent.\nGoodness, concord, and perfect unity.\nHow is true love with sincerity.\nPrayer is preceded by extreme almsgiving.\nJoined with the articles of the creed.\nConfession, contrition, and satisfaction.\nWith sorrow for sin and great repentance.\nFor good dispositions.\nResistance to the wrong performance of penance.\nHoly devotion with good continuance\nPriest\nAnd sadness also with the commandments\nSuffering in trouble with innocence\nClennes, continence, and virginity\nKindness, reverence with courtesy\nContent and pleased with pitiful poverty\nUnderstanding well my mystic art, equity\nBetween right and wrong, whole indifferently\nAnd laboring the service of God to multiply\nRefusal of riches and worldly vanity\nPerfection with perfect contemplation\nReligion, profession well kept in memory\nVery fear of God with holy prediction\nCelestial wisdom with spiritual inspiration\nGrace was the guide of all this meaning\nWho followed knowledge with his genealogy\nThat is to say, grammar and sophistry\nPhilosophy, natural logic and rhetoric\nArts of measurement, geometry with astronomy\nCanon and Cycle melodious music\nNoble Theology and corporal physics\nMoralization of holy scripture\nProfound poetry and drawing of picture\nThese followed crafting and they with him\nWith many one more offering their service\nTo Virtue at that need but not unwillingly\nSome he refused and said in nonsense\nThey should with him go and as I could assess\nThese swore their names first Necromancy,\nGeomancy, magic, and gluttony,\nAstrology, Ornithomancy, pyromancy,\nPharmacology also and palmistry\nAnd all her sequels if I shall not lie\nYet crafting prayed Virtue he would not deny\nThem for to know nor did he disdain his eye\nOn them to look where Virtue granted\nHowbeit in his wars they would not heed\nSo had they crafting easily departed\nFrom Virtue's field and they seeing this\nBy common assent hired them a cart\nAnd made them be carried towards Vice Isis.\nFrom thence forth to serve her this would, not amiss\nFor loath they were to be masterless\nIn stead of the better the worse there they chose\nBut forth to release all the remainder.\nOf petty captains who with virtue were,\nModerate diet and wisdom avant,\nEven weight and measure were of contagious ge_,\nLoth to offend, ann louying ever to teach,\nWorship and profit with myrth in manner,\nThese petty captains with virtue were in fear,\n Commons them followed a great multitude,\n But in came pyson to that other side,\n I trow there was not briefly to conclude,\n The ten men who battled to abide,\n Yet nevertheless I shall not from you hide.\n What manner of people they were and of what sect,\n As near as my wit thereto will direct.\n There were noble and famous doctors,\n Example of living gracious,\n Perpetual priests and discreet confessors,\n Of holy scripture declarers fruitful,\n Rebukers of sin and odious mischiefs,\n Fishers of souls and lovers of cleanness,\n Dispellers of vein and worldly riches,\n Pleasable prelates, justical governors,\n Founders of churches with mercyful pers,\n Reformers of wrong among their progeny,\n On painfull poor, pitous compassioners,\n Well meaning merchants with true traitors.\nVyrgyns and Innocentes,\nholy matrons with chaste continence,\npilgrims and palmers, true laborers,\nholy hermits, God's solicitors,\nmonasterial monks and well-disposed friars,\ncanons and nuns, faithful professors,\nof worldly people, true conjugal partners.\nLovers of Christ, confounders of evil.\nAnd all who to God give their good will,\nmaintainers of righteous, very penitents.\nDestroyers of error, causes of unity.\nTrue active lives that set their intentions\non the deeds to perform of mercy and pity,\ncontemplative people who desire to be,\nsalutary servants unto God alone.\nRather they to hold in riches each one.\nThese, with many more than I can recite,\nwere come thither ready, that battle to abide.\nAnd take such part as fate to virtue than\nvice to overcome, they hoped for all his pride,\nthough he had more people on his side,\nfor the men that virtue had were full sure.\nTo trust on one at need and conning in armor,\nMacrocosm was the name of the field\nwhere this great battle was set for to be.\nIn the midst of them stood Conscience and beheld\nwhich of them should be brought to captivity\nOf that noble Triumph Iude would he be\nSyndaresis sat within, closed as a park\nwith his table in his hand, their deeds to mark.\nTo come into the field were high ways, broad and wide.\nVirtue would not tarry but hastened them blue\nLest he be deceived by vice at that time\nLong out of the field, loath was he to abide\nIn adventure that he be kept out of it.\nFor those would he have thought he had too long slept\nIn this mean time while Virtue thus proceeded\nFor him and his people the field to win.\nHe charged every man by grace to be guided\nAnd all that ever might enter the field.\nIn all that season went original sin.\nTo let Vice know how Baptism with his host\nHad entered Macrocosm and searched every coast\nA said Vice, I see well it is time.\nBanners to display and standards to advance.\nAlmost too long hadst thou tarried crime.\nTo let us have knowledge of this pursuit.\nYet I think I shall teach them a new dance.\nWherefore I command you all without delay\nToward the field draw in as fast as you may\nThen said he, \"God Pluto bids all men here\nVice I charge as thou wilt avoid.\"\nOur heavy-hearted indignation you draw not back\nBut put forth boldly to overcome Virtue.\nIn faith quoth Attropos and I shall follow\nFor if he escapes our hands this day.\nI tell you my service has lost forever.\nThen rode Vice with all his whole strength\nOn his steed serpentine as I told you before.\nThe host that followed was of great length.\nAmong whom were Penitence and Grief\nOf his pitiful captains he made many a knight\nFor they should not flee but manfully fight\nHe mocked Falshood with Dissimulation.\nSymony, Usury, Wrong and Rybawdy.\nMalice, Deceit, Lye without Extortion.\nPerjury, Dissimulation and Apostasy.\nWith boldness in hell to bear him company.\nThese fourteen knights made Vice that day.\nTo win her favors they said they would try\nIn like manner Virtue doubled on his side:\nOf forty captains, fourteen.\nWhy these remained with him:\nHe thought that day it should be\nThese were her names, if it be as I suppose:\nFaith: Hope & Mercy Truth & also Right.\nResistance to wrong a stalwart knight,\nConfession Contrition with Satisfaction,\nTrue fear of God Performing penance,\nPerfection Knowing and good discretion,\nAnd all bound to Virtue they were by allegiance,\nTherefore to him they made assurance.\nThat field to keep as long as they might,\nAnd in his quarrel against Vice to fight.\nThe lord of the Macrocosm and ruler of the fee\nWas called Fortune changer of the chance:\nTo whom Virtue sent embassadors three:\nReason discord and good remembrance,\nAnd prayed him be favorable to her cause:\nFor but he had her favor at the point of need,\nHe stood in great doubt he could not easily succeed.\nIn like wise, Vice embassadors three,\nFor his party unto Fortune were sent:\nTemptation folly and sensuality,\nPraying him of favor that he would assent.\nTo him as he commanded.\nHave him afterwards to call on him.\nOn him for any thing that might fall upon him afterwards.\nAnswer he gave to neither party.\nSaid only that the battle would he see\nTo know which of them should have the victory.\nIt was uncertain in his balance.\nHe said he would not restrain his liberty.\nWhen he came where sorrow should awaken,\nThen it should be known what part he would take.\nVertu and Vice were their ambassadors.\nThey knew of this answer they stood in great doubt.\nNevertheless they said they would endure though their hours\nAnd make an end shortly of what they were about.\nSo forth came. Vice with all his great retinue.\nBefore he came at the selde, he sent privily.\nSensually before him in the guise of a spy.\nWhom we felt with his unkind seed.\nThis caused Vertu to feel much sorrow\nAnd grew nothing but all only weeds.\nHe went again to vice and told him every detail.\nHow he had done and bade him come away.\nFor he had pursued the vice so that it should have occurred at the field where they met.\nFewell virtue and vice were tripartite.\nSafe virtue was a little before the field had gotten.\nAnd else his own age forsooth had been fully armed\nNot for then encumbered, so was never wight,\nAs virtue and his men were with the rank. Weed\nThat in the field grew of sensualities fed.\nBut as soon as vice beheld virtue.\nHe began to swagger as if he had been wood.\nThat hearing virtue commanded every wight\nTo pay him homage under the sign of the rod.\nAnd bade him not fear but keep still where thou.\nIt was but a short time should confound thee,\nwherefore he commanded them to stand and keep the ground steady.\nAnd when vice came nearer to the field.\nHe called for bows and bade them shoot fast.\nBut virtue and his men bore off with the shield.\nAnd who shot was done, vice came forth at last.\nPurposing the field with assault to win.\nBut virtue kept it long he might not enter therein.\nAll that time Fewell stood and it came to his mind.\nTo which he might leave and what he would take.\nAt last sensuality had him so far brought,\nThat he said plainly he would forsake,\nAnd in vice his quarrel all his power make.\nNota Iwis quoted, \"reason it is not for the best.\"\n\"Nevertheless, said Frewyll, I will do as I please.\nVirtue was full heavy when he saw Frewyll,\nTake part with vice but yet nevertheless,\nHe did that he might the field to keep still,\nTill vice with Frewyll so sore began to oppress,\nThat he was constrained clearly by duress,\nA little time aback to make a brief retreat.\nAll things considered, it was the best feat.\nFirst to remember how vice parted was,\nTen against one stronger by likeness,\nAnd then how Frewyll was with him, alas,\nWho could deem virtue but in heaviness?\nMoreover, to think how that slippery grass,\nThat of sensuality its own kind seed grew,\nUnderfoot in standing encompassed virtue,\nYet notwithstanding virtue his men all,\nNobelly they were and fought mightily,\nHowbeit sleeper grass made many of them fall.\nAnd suddenly, in this manner, they parted from thence.\nThat seeing vice triumphed, his host began to shout and cry.\nAnd said in Pluto's name, \"All is ours.\"\nFor this day, Vice shall be made a conqueror.\nThus, Virtue was driven out of the field, it was more pitiful.\nYet Baptym still kept his ground, and with him remained faith, hope, and unity.\nAnd knowing also what a great army,\nConfession and Contrition were ready in her hand.\nAnd Satisfaction withstood Vice.\nBut all the while Virtue was away,\nA mighty conflict kept them from Vice's route.\nAnd yet, notwithstanding this great fear,\nHope stood upright, and faith would never yield.\nAnd evermore, Baptym's syres said,\n\"Virtue shall return and have his intent.\nThis field shall be ours or let me be slain.\nAnd while these pious captives sustained us in the field,\nWith Virtue's reward come, good perseverants,\nAn huge mighty host, and when he beheld,\nHow Virtue had withdrawn, he took displeasure.\nAnd whosoever came to him, he said, \"You shall have your chains.\"\nTake as it falls, therefore return you must. Yet once for your sake, why must I trust in Vice? Alas, that ever you should lose your honor And with it, the high perpetual crown Which is for you kept in the celestial tower Wherefore are you called Christ's champion? How is it that you have no compassion? On baptism's faith and hope, knowledge and unity, That stood so steadfast and fought as you see All the treasure earthly under your commandment That ever was made of God's creation To reward them equally were not sufficient For her noble labor in his affliction Wherefore take upon you your jurisdiction Rescue those knights and renew the fight And else, your crown: or all your great might With these and such words as I have you told Be not long delayed from this enterprise Again to it, virtue returned That caused him be merry that log before had mourned\nAunt baner called in Jesus' name,\nAnd with it his people raised a great shout.\nAnd cried with a loud voice, \"Virtue, virtue.\"\nThen Vice's host began to look about.\nBut I suppose persistence was not long absent.\nHe bathed his sword in his foot's blood.\nThe bravest of them all not one withstood.\nConstancy followed and brought him his spear.\nBut when persistence saw Vice on his steed,\nNo one could hold him till he came there.\nFor to bid him ride I trow it was unnecessary.\nAll Virtue's host prayed for his good speed.\nAgain Vice rode with his great shaft.\nAnd overthrew him for all his pride.\nSeeing this, Freewill came to conscience.\nAnd began to repent that he had been with him.\nPraying him for counsel for his great offense.\nThat he again Virtue had made his ally.\nWhat was best to do with him:\nConscience must you go, he sent him thither.\nDisguised, he went there humbly.\nAnd when he arrived, humility took him in.\nA token and bade him go to confession.\nAnd showed him his mother with a pitiful look, which done, he sent him to reconciliation. And from thenceforth to satisfy. Thus, from post to pillar, he was made to dance. And at the last, he went forth to penance. But now, to tell you why Vice was ousted, a great part of his host resorted to him. But he was so feeble, he could not know. And when they saw it, they knew no comfort. But they carried him away by a private portal. And as they carried him away, Displeasure met him. With Vice's reward, they came to fetch him. Then came down two lovely ladies. From the high heaven above the firmament. And said the great Alpha and Omega most sovereign. For that noble triumph had sent them thither. One of them to drive Vice to great torment. With a fiery strong yoke she bore in her hand. And so he died in despair and all his whole band. The name of this lady was called Prudence. She never left Vice nor those who would follow him, till they were committed by the divine sentence.\nAll to endure perpetual and infinite sorrow.\nRight wisdom went to see that none should borrow.\nThus all entered sharply until Cerberus\nHad them shut within his gates, darksome.\nAnd all the while the priestess with her scourge death\nRewarded Vice thus occupied.\nWith all her whole, she bent after her desert.\nThat other glorious lady came from heaven on high.\nHolding in her hand the palm of victory.\nCame down to Virtue and took him to her side.\nSaying thus that Alpha and Omega had sent him.\nAnd as far as I could rightly understand\nThat lady's name was Predestination.\nVirtue and his host she blessed with her hand.\nAnd in heaven granted them habitation.\nWhere each of them reserved was a crown.\nShe said in token that they were heirs.\nOf the glory were and gracious conquerors.\nWhich done, the ladies drew them together\nAnd toward heaven they began to ascend\nEmbraced in arms as if they had been bound.\nTogether with a girdle, but so suddenly\nThat we were vanished, saw I neither one with eye.\nAnd anyone Virtue with all his company.\nKneeled down and thanked God for the victory.\nYet I had forgotten when Vice was overcome.\nTo tell you how many of Vice's host.\nBegan to seek peace and hid themselves low.\nAnd begged mercy whatever it cost.\nTo be her men to Virtue else we were but lost.\nAnd some in like manner sought faith and hope.\nWhat to do for peace they said they dared not resist.\nSome also baptized themselves to be her men.\nSome to one some to another as they received mercy.\nBut all to Confession we were to make him clean\nAnd as they came to confession they bad go lightly.\nBefore the old atropies of him had a sight.\nFor if he took them captive we were forever lost\nHe said to Vice forsake it better late than never.\nSome also drew to circumcision for support.\nBut they could get but small favor from him.\nFor he in that company was held in disdain\nNevertheless to faith he bade him labor.\nPraying they for old acquaintance they supported\nWell said faith for his sake I shall do what I may do.\nBut first, for the best way to baptize, you should go. For by him you will recover grace earliest, which will bring you to virtue through process. Therefore, make a good face and let no one know of your heaviness. So they were brought out of distress by baptism, turned all to virtue, and when this was done, virtue summoned Frewey before him. To whom he said, \"I have great marvel, Vices, that you dared be so bold, partner in this deed. Who urged you to do so and gave you that counsel? Justly, you shall make amends to me.\" Then Frewey spoke humbly and said, \"Sir, please pity your eyes on me. And I shall tell you the truth of all. How it was and who made me act that way. For truly sensuality they call his name. I know well that reason, he is wild and wanton towards me, stands none in awe. Is he so powerful, virtue, he shall be taught. As a player should draw another, so shall sadness come with his sober mien.\"\nBringing Sensuality being full of thought.\nAnd said that he had taken him prisoner.\nA welcome, said Versu, now have I you, I suppose.\nBlessed be the good lord, as you would say it is nothing.\nWhy are you so wanton, he said for shame.\nOr you go at large, you shall be more tame.\nBut stood apart a while till I have spoken a word\nWith Frewyl a little, and then you shall know.\nWhat shall be your fineance then, he said to Frewyl,\nBeside the bend of your bow.\nBegin, he must needs reply, there is no way around that,\nNotwithstanding that let what you can say.\nWhat is your ability, I ask you, to repay me.\nFor the great harm that you have done to me.\nForsoth said Frewyl in open audience.\nBut only Macrocosm more have I not lost.\nTake it if it pleases you, I will that it be so.\nIf I may understand you, my lord,\nIn truth said Versu to that I accord.\nThen Versu made Reason his left-hand man.\nAnd gave him a great charge, Macrocosm, to keep\nThat done, Sensuality yielded himself recreant.\nAnd began for anger bitterly to weep.\nFor he deemed surely his sorrow should not sleep,\nThen made Virtue Freewill bayl and Reason.\nThe field for to occupy to his behoove that season.\nAnd then said Virtue to Sensuality,\nThou shalt be rewarded for thy busyness.\nUnder this form all frailty shall,\nShalt thou forsake both more and less.\nAnd under the guise of sadness, thou shalt be.\nAlthough it somewhat be against thy heart.\nThy judgment is given to thee, shalt not asterte it.\nAnd even we that came in dame Nature,\nSaying thus to Virtue, sir, ye do me wrong.\nBy force and constraint to put this creature,\nGentle Sensuality, it hath me produced long.\nClearly from his liberty & set him among,\nThey that love thee not to be undoubted,\nAs it were a castaway or a show clout.\nAnd perchance you know well a rule I must\nWithin Macrocosm forsooth I say not nay.\nOde Virtue, but Sensuality shall not perform your lust,\nLike as he hath done before this if I may.\nTherefore he restrains sadness shall assay.\nHowbeit thou shalt have thine holiness.\nWithin Macrocosm as you have had before.\nAnd when Virtue had to Nature said, \"A little time his eye casting by the side,\nHe saw in a corner standing Morpheus.\nThat he before warned of the very tide.\nA serpent said Virtue, \"Yet we must abide.\nHere is a friend of ours may not be forgotten.\nAfter his departure we shall him entreat\nMorpheus said, \"Virtue, I take you heartily,\nFor your true heart and your great labor,\nThat you lust to come to me so readily,\nWhen you understood the coming of that shower.\nI thank God and you for saving of my honor.\nWherefore this privilege now to you I grant,\nThat within Macrocosm you shall have your dwelling,\nAnd of five portals you shall keep the keys,\nLetting in and out whom you list,\nAs long as in Macrocosm your father will live.\nBless who's eye evil hardly with your mist,\nAnd keep your works close there as in a chest,\nSafe I would desire you spare Pollux.\nFor no thing may me please you south to corruption.\nAnd what he had said you, the keys he took.\"\nAnd toward his castle went his people,\nBe careful, reason take good heed and look about.\nSexuality, by nature, was not shut.\nKeep short he said till his lust is spent,\nFor better is a child to be born.\nThan let them have their will and forever be lore.\nAnd what old Atropos had seen and heard all this,\nHow Virtue had been astonished as he stood,\nHe said to his life, something there is amiss.\nI trow well my patent is not all good.\nSaying to the gods, I see you do but jest.\nAfter a worthy feast have you made me gape.\nHow should I, a devil, overcome Virtue?\nWhen he fears not all your whole route.\nHow can you make good your patent, I ask,\nIt is impossible to bring that about.\nFor I may not strike him, that is out of doubt.\nA good Atropos said, god Apollo,\nAn answer convenient shall you have here.\nThe words of your patent I dare well say,\nStretch to no further but were damning Nature,\nGranting largesse to strike as long as to your cure.\nAnd as for Verity, it is no creature.\nUnder the predicament contained in quantity,\nTherefore its destruction does not belong to it.\nA said Attropos, then I see well.\nThat all goods be but counterfeit.\nFor one God there is that can turn all things,\nDry and wet, into his service I shall try to get.\nAnd if I may once to his service,\nYour names shall be put to oblivion.\nThus went Attropos from the palaces, angry.\nBut in the meantime, while he was there,\nGlynding by the palaces, residence went.\nToward Macrocosm with a painted face,\nClad like a pilgrim walking a great pace.\nIn the form as he had been a man of mind,\nHe seemed to have made reason and madness both smile,\nWith sensuality was he soon acquainted.\nTo whom he declared his mother privately.\nYet he was espied for all his face painted.\nThen reason hurriedly commanded pity by these lightly.\nFor his ease, she said, sadness will ill him.\nSo was sensuality always kept under foot.\nThat to resolve it, he could do no good.\nThen he went to Nature and asked her aid.\nHis intent to obtain what was best to do.\nShe said ever since Virtue of vice man you prize.\nReason with sadness has revealed the field so.\nThat I and sensually may it be fruitful for the doing.\nFor I may no more but only keep my course.\nAnd yet is sensuality stronger kept and yours.\nThus her request from these he went again\nFull of thought and sorrow, it might not succeed.\nThen reason and sadness took wing together.\nAnd all wild wantonness out of the field began to wane.\nWith all their slippery grass the weed of the seed.\nThat sensuality before them grew.\nAnd from then forth kept it clean for virtue\nThen began new grass in the field to spring.\nAll unlike it in colour fair and bright.\nBut then I espied a marvelous thing.\nFor the ground of the field began to wax hoar and white.\nI could not conceive how the be might.\nTill I was informed and taught it to know.\nBut where virtue occupies, it must needs grow.\nIn the meantime, as the field grew,\nAnd reason, sad because of it, had governance.\nMany a subtle messenger was sent there,\nTo know if it pleased him.\nNow prayer, fasting, and frequent penance,\nAnd when he might go, alms-giving,\nAnd bade them to his power help where they needed,\nWhile the field thus reeled, reason with sadness.\nDespite herself, nature, with all her carnal might,\nCame there, Atropos, void of all gladness.\nWrapped in her sheet, she asked of any one,\nCould tell him the way to the lord of light,\nOr else where righteousness might be found.\nIndeed, said reason, I believe I know,\nAt Virtue's castle you may soon find him,\nAnd there you shall know if you are not blind.\nThe next way to the lord of light I undertake.\nSo there went Atropos, petitioning,\nTo righteousness, praying that he might,\nBe taken into the service of the lord of light.\nWhat sad righteousness, you old dotting fool,\nWhom have you served since the world began.\nBut only him where art thou going to school?\nWhether art thou doubly cor or the same man?\nThat thou were first a sir said he then.\nI pray thee heartily hold me excused.\nI am old & feeble my witts are dispersed.\nWell said righteousness for as much as thou.\nKnowest not thine own thy name shall I change?\nDeath shalt thou be called from here forward now\nAmong all the people that shall be strange.\nBut when thou beginnest to make thy challenge.\nDread shalt thou be where so thou become.\nAnd to no creature shalt thou be welcome.\nAnd as for them whom thou didst serve.\nFor as much as they presume on him to take.\nThat high name of god they shall as they deceive\nTherefore he rewarded I dare undertake.\nWith pain perpetual among fiends black.\nAnd her names shall be put to oblivion.\nAmong men but it be in dire vision.\nAha, faid Attropos now begin I wax glad.\nThat I shall thus avenged of them be.\nSince they so long time have made me so mad.\nThe Lord of Light sent the word through me. In the Macrocosm, take this sign; therefore, make your dart ready. And as soon as Virtue, which understood, He said He was pleased that it should be so. Then forthwith He commanded the priesthood To make Him ready, the field to see. So there went the priesthood with benevolence, Conveyance of the Eucharist being first sent, Confession, contrition, and satisfaction noted, Sorrow for sin and great repentance, Holy devotion with good dispositions, All these were there, and also penance, As their due was to make reparation, Against the coming of that blessed Lord, Faith, hope, and charity were ordained, Reason with sadness did his diligence To cleanse the field within and without. And when they see the bodily presence Of that holy Eucharist, lowly they began to bow. So was that Lord received out of doubt, With all humble cheer debonair and benevolent, Likely to please, it was a great sign. Then came to the field the minister final.\nCalled Unicorn with a crysmatory,\nThe five high ways in particular,\nThereof he announced and made it sanctuary,\nWhom followed Death which would not tarry,\nHis fierce power there to put in effect,\nAs he was commanded, granting Dame Nature,\nHe took his dart, called his mortal ancestor,\nAnd bent his stroke towards the field's heart,\nSeeing priesthood bid good remembrance,\nTowards the field turn him and address,\nFor except him all virtues thence must start,\nAnd even with that Death there appeared,\nAnd then all the company clearly fled,\nAnd as soon as Death thus had appeared,\nThe color of the field was changed suddenly,\nThe array therein seeming as though it had been baked,\nAnd the five high ways were murded upon them,\nThat from these forwards none should enter there,\nThe posterns were also unobstructed,\nBoth in ward and outward fine shut,\nWhich done suddenly Death vanished away,\nAnd Verity was exalted above the firmament,\nWhere he took crown of glory, it is always.\nPrepare by Alpha and omnipotent. The sweet fruit of macrocosm thou wert pondering, when again from the field came Morpheus. He spoke, \"What cheer, how liketh thee this fight? Hast thou seen enough or wilt thou see more? Nay, I replied, I speak the truth. This is sufficient if I knew why. This was shown to me for that reason he knew. Courtesy, I desired, if I might have it. Follow me, he said, and have thy delight. So Thym followed until he had brought me, To a fore square herber walled round about. Lo, quoth Morpheus, here mayst thou find, If thou wilt, I put the doubt from thee. A little while we stood still there without, Until wit, chief porter of that herber gate, Required by study, let us in there to eat. But when I came in, I marveled greatly, At what I beheld and heard report. For first, in a chair apparelled royally, There sat Dam Doctor and her children to exhort. And about her were many a motley sort, Some willing to learn diverse science.\nAnd some were crowned, she was like an empress,\nWith three crowns standing on her head, one by one,\nAll teying about her an infinite procession,\nWere to declare, I tell you certainly,\nNotwithstanding some in mind were of this,\nI, who shall to you as God will give me grace,\nAs I saw and heard explain in short space,\nFast by Doctrine on one side,\nAs I remember, sat holy Text,\nThat opened his mouth to the people wide,\nBut not in comparison to Gloss next to him,\nMoralization with a cloak context,\nSat and Scripture was written to them all,\nHe sat always writing of that which should fall,\nThese were the ones I knew there,\nBy no manner of old acquaintance,\nBut as I before saw them with Vertewe,\nCompany in the field and having daily intercourse,\nAnd as I thus stood half in a trance,\nWhile they were occupied in her business,\nAbout the wall, my eye began to dress,\nWhere I beheld the marvelous story,\nThat ever I yet saw in any picture,\nFor on this wall was made a memory,\nSingularly of every creature.\nAdam and Eve, holding an apple round,\nNoah in a ship, Abraham with a sure bond,\nAflintstone in his hand, Joseph in a cistern,\nOn a high mount, Jacob sleeping sound,\nA long ladder stood beside,\nMoses with his tables two,\nAaron and Ur with his arms supporting,\nEli in a burning chariot,\nElijah clad in hermits clothing,\nDavid with a harp and a sling,\nI say, Jeremiah and Ezechiel,\nAnd Daniel with the lions,\nBacchus Myrrha with Malachy,\nJonas out of a whale's body coming,\nSamuel in a temple and holy Zacharias,\nBeside an altar all bloody standing,\nDee with Judith stood there conspiring,\nThe death of Holofernes and Salomon,\nA child with his sword dividing in two,\nMany more prophets certainly were,\nWhose names now do not come to my mind.\nMelchisedech and Jesped were there. they offered bread and wine fittingly. Joachym and Anna stood behind them, embracing at the golden gate. Holy John the Baptist sat in the desert.\n\nNow comes to my remembrance. I have been told I saw Sodochus: and Amos, with solemn countenance, standing with their faces toward Sophon. Nememy and Eldras were with them. The holy man Job was depicted as an impotent. Then followed in picture with Tobias the patient: these and many more on that one side. Of that green herbor were portrayed a figure named Morpleus, who stayed for a little time. Turn your face where your back was. Look well at what you see there. Then I turned as he bade me. With steadfast heart and solemn countenance, I saw Peter standing with his keys. Paul with a sword and James also, with a seal, and Thomas holding in his hand Aspas and Philip approaching him. James the Less was next to them in the picture. Bartolomew and Mark were depicted, in whom were shown the manner of their deaths. Simon and Thaddaeus.\nMathematius and Barnabas stood next to Lotties stone,\nNext to him was Mark, a lion holding his book,\nResembling an angel with wings outspread.\nLuke held his book high with a calf,\nJohn held a cup and palm,\nAn eagle bore his book, as I saw him stand,\nGregory, Jerome, Austin, and Ambrose,\nWith Pilius on their heads, like doctors,\nBernard with Amos and I assume,\nThomas of Aquinas and Dominic, confessors,\nBenet and Hew, religious governors,\nMartin and John with two bishops,\nWere also there, and Chrysostom was certain,\nBehind all these was worshipful Bede,\nAll behind him and next to him stood Origen,\nHiding his face, as he was of his deeds ashamed,\nFor of error he was not entirely clean,\nLast of all stood the noble prophetess Sybil,\nLet me remind you now I pray,\nMy barnabas is so thin I deem in my heart,\nSome of the feelings that I there say.\nIn all this while to have overcome.\nA blessing I could not avert.\nTo Thyke on Andrew the apostle we his cross.\nWhom to forget were a great loss.\nMany one were painted on that wall.\nWhose names come not to my remembrance\nBut these I marked in especial.\nAnd more I could tell in countenance.\nOf time but forth to show you the substance.\nOf this matter in the minds of that tree.\nSat Doctrine colored as any crystal clear.\nCrowned as I told you late here before.\nWhose appearance was worth infinite treasure\nAll earthly riches I count no more.\nTo that in comparison valuable the _ a might.\nOver her head hovered a fair and white cultur.\nOut of her bill proceeded a\nDownward to Doctrine like a sun beam\nThe words of Doctrine yield great redolence\nIn sweetness of savour to her disciples all.\nIt far exceeded myr and frankincense.\nOr any other spice or else gall.\nAnd when she me espied anon she gan me call.\nCommanded Morpheus y- she should bring me near\nFor she would me show the effect of my desire.\nShe said I know the reason for your coming.\nTo understand my information, consider the matter of Morpheus' wing,\nAs he has led it about in vision.\nTherefore, now I apply your natural reason to my words.\nBegin and end with them.\nFor when Colus was brought to Pluto,\nBy his own negligence taken prisoner,\nWithin the earth because he so fiercely sought,\nA sign is no longer given by that matter.\nBut only to show you how it appears:\nThat wealth unbridled at their eyes,\nEnkindles misery and often causes folly.\nFor just as Colus, being at his large,\nRestrained himself through his own lewdness,\nBecause he wanted to deal where he had no charge,\nSo wantons she often brings him in distress\nBy Minos, the Judge of Hell, desperate,\nMay be understood as God's righteousness,\nWhich to every one assigns his due pain,\nAccording to his wickedness.\nWherfore he is called Judge of cruelty\nAnd as for Diana and Neptune complain,\nFoolish reason may feign.\nFor like as they made her suggestion\nTo have me Colus from the course of his kind,\nWhich was impossible to bring to correction,\nFor evermore his liberty has will the wind,\nIn like wise fools other while are blind,\nWooing to subdue with her one hand\nThat is overmighty for all an entire land,\nBut what follows thereof that shall you here,\nWhen they were come to the banquet,\nThe great Apollo with his sad countenance,\nSo fair and courteously began to entertain them,\nThat he made her beard on the new get it,\nLo, what wisdom does a fool have,\nWhy are children put to school,\nOfte is it seen with sober contemplation,\nThat wise men fools overcome always,\nTurning as they list and all her variety,\nChanging from earnest into merry play,\nWhat were they both amended that day,\nWhen they were driven to her wits' end,\nWere they not then fine to grant to be his friend?\nRight so, fools when they have done.\nAll that they can give up head matter to oblige one,\nwithout reward they have no more brain,\nAnd yet full often has it been said,\nwhen they have forgotten and set at naught,\nThat they fully deserve afterwards to have bought it,\nAnd as for all those who represent,\nTo be called gods at that banquet,\nResemble false idols but to his intent,\nWas Morpheus commanded thither to fetch,\nThat thou shouldst know the manner and the get,\nOf the pagan law and of her belief,\nHow false idolatry led them by the sleeve,\nFor soon upon the world's creation,\nWhen Adam and Eve had broken the precept,\nWhich clerks call the time of deviation,\nThe worldly people in pagan law slept,\nTill Moses undid God the tables of stone kept,\nIn which time Poets feigned many a fable,\nTo distinguish Reason right acceptable,\nAnd to the intent that they should sound,\nTo the ears of them the more pleasantly,\nThat they should read or hear they yield them a ground,\nAnd added names unto them naturally.\nOf whom they spoke and called her a goddess,\nSome for her strength and might of nature,\nSome for her subtle wise conjecture,\nBy nature, as the seven planets\nHave her proper names by astronomers,\nBut gods they were called by old poets,\nFor her great ferocity of working in her spheres,\nExperience proves this at all years,\nAnd for those gods called by that high name,\nI shall teach you how they came by this name in this said time,\nThe people were so rude that any creature, man or woman,\nCould hardly construct and conclude,\nFor the common welfare, all the multitude\nOf the common people should call a god,\nOr a goddess, after what was so new found,\nAs Ceres, for she discovered the craft,\nBy which more plentifully corn did abound,\nThe people called her through every land,\nGoddess of corn, holding corn in her hand,\nShe had laid all power of corn's abundance.\nThus were the Paynims deceived by ignorance.\nIn like manner Isis was called the goddess\nOf fruit, for she first made it multiply\nBy the name of grapevine and so, by process,\nThe name of Pan began to deify\nFor he first found the mean shepherd to lead\nSome also took it by her condition\nAs Pluto, Fortune, and such others did\nThus, all that Poets put under cover\nOf fable, the rural people took\nProperly as act refusing the figure\nWhich error some of them never forsook\nOfte a false mirror deceives a man's look\nAs thou mayst daily prove at thine eye\nThus were the pagans deceived generally\nThat seeing the deadly enemy of mankind\nBy his power, prematurely entered the images\nWithin the Temples to make the people blind\nIn her idolatry standing on high statues\nIn some cases, whoever used dangerous passages\nAny manner way by water or by land\nWhen hid his sacrifice, his answer ready found\nThus during the time of deviation\nFrom Adam to Moses, idolatry was used\nThroughout the world in common openion\nThese were the gods that thou there see\nAnd as for the writers that stood by,\nThey were polytheistic Philosophers and Poets,\nWho fabricated the fables I speak of here,\nThen ceased the time of debate,\nWhen Moses received the tables of stone,\nEntering the time of reconciliation,\nOn Mount Sinai, standing alone,\nGod gave him might again to throw,\nAnd then began the Old Testament,\nWhich to the people was sent by Moses,\nAnd that time lasted during the Incarnation\nOf Christ, and then it began to see,\nFor then came the time of reconciliation,\nOf man to God, I tell you truly,\nWhen the Son of Man put Himself in presence,\nWillingly to suffer death for mankind,\nIn holy scripture this you may find,\nThis Reconciliation was the time of grace,\nWhen the Church was founded upon the fair store,\nAnd to St. Peter the key was delivered,\nHeaven, hell, was dispersed at once,\nThis was mankind delivered from its bond.\nAnd then began the New Testament,\nWhich was divided into three parts,\nYou may hear this if you wish to behold.\nThe first figure behind the picture is the prophet old, shown in the left hand.\nThe second figure holds the third, as told.\nThus have you in vision the very figure\nOf these three times shown in portrayal.\nThat is to say, first of deceit,\nFrom Adam to Moses, recording scripture.\nSecond, from Moses to the Incarnation,\nKeeps remembrance, cure.\nAnd as for the third, you may be very sure,\nWill endure from thence to the world's end.\nBut now the fourth, which is called\nProperly the time of pilgrimage,\nAfter some it was named otherwise,\nAnd called the time of dangerous passage,\nOr of war that fully dispels it,\nBut whatsoever it is named, I will allow,\nRemember it well and print it in your mind,\nWhereof the figure may stand behind me,\nOr else remember yourself in your heart,\nHow Vice and Virtue daily occupy one of them,\nTo pervert the other,\nAnother to bring him to eternal glory,\nThus they continue to fight for victory.\nHit is no need here to tell the more,\nFor in this short vision you have seen it before,\nBut only to show how friendly constraint,\nOn a steadfast heart weighs heavily,\nGood will requires good will again therefore,\nDiscord to death has always been a friend,\nFor discord brings many to her end,\nWherefore Death thought he would avenge be,\nOn his trends quarrel if that he might,\nFor her great unkindness in so much as she,\nWas among them all had so in despite,\nAnd at that banquet made of so little,\nWhich caused him among them to cast in a bone,\nThat found they gnawing enough each one,\nThus often is seen one friend for another,\nWill say and do, and sometimes matters feign,\nAnd also kinsmen a consolation or a brother,\nWill for his alien he have cause complain,\nAnd where that he loves do his best pain,\nHis friends matter as his own to take,\nWhich oft times causes much sorrow to awake,\nBe it right or wrong he charges not a might.\nTowards that point he takes little heed,\nSo that he may have his forward appetite.\nPresented he cares not how his soul speeds,\nNeither God nor Devil have such little fear.\nOne there is who is the lord of all,\nWho will reward every one at last.\nAnd as for the battle between Virtue,\nIt so clearly appears to the inward,\nTo make exposure of it, new or old,\nWould be superfluous, therefore refuse it.\nIn man you will find it was kept daily,\nJust as you have seen it forty times before your face,\nThe picture behind it is but little behind,\nAnd as for the macrocosm, it is no more to say,\nBut the lesser world, to the common intent,\nWhich applied is to man both night and day,\nSo man is the field to which all were sent,\nOn both sides and they that there went,\nSignify nothing but according to every man's opinion,\nAnd as for the noble knight Perseus,\nWho gained the field when it was almost gone,\nSignifies nothing but the continuance.\nOf virtuous living till death has passed away,\nWhoever does rewarded is at once,\nAs Virtue was with the crown on high,\nWhich is no more but everlasting glory,\nAnd as for Priesthood,\nEach one rewarded according to his deserts,\nIs to be understood as nothing but damnation,\nTo vicious people is the very scourge of death,\nReward for them who would pervert from Virtue,\nAnd endless joy is to them that are elected,\nRewarded and to all that follow the same sect,\nAnd as for the keys of the posterns five,\nWhich were rewarded to Morpheus for his labor,\nSignify not else but while man is alive,\nHis five inward wits shall be every hour,\nIn his sleep occupied in hell and in torment,\nWith fantasies, trials, illusions, and dreams,\nWhich Poets call Morpheus' streams,\nAnd as for Residency,\nIt is no more to say but after Confession,\nTurning again to sin,\nWhich to every man returns delay,\nTo vicious living again to win,\nWhile any man lives it will never fade away,\nThat cursed conclusion to bring about.\nBut Reason keeps it still out:\nHere you have properly the very sentence.\nListen now declared of this vision:\nThe picture also yields clear intelligence.\nConsider it well and take good discernment:\nAs I have declared whether it is so:\nA sir quoted Morpheus, what told I the?\nHave you properly the very sentence?\nLook upon yon wall yonder before you:\nAnd all that time I stood in a wire\nWhich way first my heart would yield more\nTo look in a study I therefore stood there:\nNevertheless, at last, as Morpheus bade me,\nI looked forward with contention sad:\nWhere I beheld in portrayal\nThe manner of the field even as it was\nShown me before, and every creature\nOn both sides drawing in small space,\nSo curiously in so little a compartment:\nIn all this world was never thing wrought:\nIt were impossible in earth to be thought:\nAnd when I had long beheld that picture,\nWhat asked Morpheus how long shall you look?\nDareyn,\nCome off for shame, your wit stands a crook.\nI hearing that my heart drew towards the fourth wall, turning my face,\nWhere I saw Poets and Philosophers seated,\nMany more than at the banquet served,\nThe goddesses as I said before,\nSome made standing and some in chairs set,\nSome looking at books as if they had studied sore,\nSome drawing astrolabes taking the altitude of the sun,\nAmong whom Dyogenes sat in a tub,\nAnd as I was looking on that fourth wall,\nOf Dyogenes beholding the image,\nSuddenly Doctrine began to call,\nAnd bade me turn towards her, my face,\nAnd so I did with humble courage,\nWhen thinkest thou she said, hast thou not then intent,\nYet of these four walls what they represent,\nThe picture on the first stands at my back,\nIt shows the present time of pilgrimage,\nOf which before I spoke,\nWhich is the time of dangerous passage,\nThe second directly against my face,\nThe time expresses of Deucalion,\nWhile pagan law had dominion.\nThe third standing on my left hand.\nThe time represents the period of Recovery, and the fourth standing on my right hand determines the time of Reconciliation. This is the effect of your vision. Therefore, there is no need to ponder further. During the time of Reconciliation, spend your time wisely on pilgrimage. And then, gracious Predestination will bring. And even with that, the thought came to my mind, my first conclusion that I was about to fall asleep or lose consciousness. That is, how Sensuality could be reconciled with Reason, which caused me to kneel down and beseech Doctrine to resolve my doubt. \"O Lord God,\" said Doctrine, \"can you not bring that conclusion to an end without me?\" \"Far from the mind and further from good intent,\" and even with that, Death appeared. He showed himself as if he were about to occupy the hermitage, but there was none there, young or old, except for me. Doctrine told him and when I heard her with him come together thus.\nI withdrew behind Morpleus.\nDreading full sore lest he with his dart\nThrough Doctynes words any entrance.\nIn me would she have had or claimed any part\nWhich should have caused me great sorrow\nWithin which time and short process,\nCame thither Reason and Sensuality.\nA: Doctyn right welcome be ye,\nIt is not long since we spoke,\nYou must ere you go determine a doubt,\nAnd even with that she broke the matter to them,\nTold it every where about,\nI would have been then if I had moute,\nFor fear I looked as black as coal,\nI would have crept in a mouse hole,\nWhat said Doctyn? Where is he now,\nThat mew?\nHe is a coward, I make my avow,\nHe hid his head his might to refuse,\nBlame him not, said Reason, always it to use,\nWhen he sees Death so near at his hand,\nYet is his part him to withstand,\nOr at the least way else from time flee,\nAs long as he may who does other wise,\nIs an idiot, said Sensuality,\nWho fears not Death, wise men him disdain.\nHow long has this guise?\nBe held and used thus towards one another, you two\nwhen you were not accustomed to agree on certain things,\nsaid Reason in this matter always,\nTo every man have we given our counsel,\nDeath to flee as long as they may,\nAlthough we otherwise have completed our journey,\nEach other to restrain without fail,\nIn this point only do we disagree,\nThus we have conceded in this, forever,\nA doctrine then is the conclusion,\nClearly determined from the great doubt,\nThat arose and ceased in dispute,\nShe then called and bade me look out,\nCome forth she said and fear not this path,\nAnd even with Reason and Sensuality,\nDeath from thence was vanquished all three,\nThen I looked forth as Doctrine bade me,\nwhen Death was gone, I thought I was bold,\nTo show myself, but yet I was sad,\nI thought my doubt was not as I would.\nIt seemed to me as a parable,\nDark as a mire or a feigned fable,\nAnd Doctrine my concept began to appear,\nwhy said she, do you stand so still.\nWhere is your thought in study? Of your question have you not the fill? Declare to me your will. Did you not hear Reason and Sensuality? Declare your doubt here before us. Forsooth, I say. I heard what they said. But nevertheless, my wit is so thin, and I was so afraid of Death, that it is out where it began. And so that matter cannot, without your help and benevolence, express the true sentence. Well said Doctrine, then give attendance to my words, and you shall here openly declared the concordance Between Sensuality and Reason in fear. If you heed it clearly, it does appear How they were knitted in one openion. Both against Death held contradiction. Which concordance signifies nothing But in every man a plain understanding. Both Sensuality and Reason apply Rather Death to flee than with it to be taken. Look at that point, they agree fully. And in all other things, they clearly disagree. Thus truly is set your doubtful monachord.\nI hearing a woman kneel before me and thanked me lowly for my displeasure,\nwhich she had shown me with such benevolence, alleviating my great doubts.\nShe was indeed worthy to be called Doctrine, if it were not just for the solution\nto my demand and this strange vision. And as I began to bow my head in reverence,\nshe departed, I cannot tell how, but in a moment she was gone. Then Morpheus said,\n\"Let us go hence, what should we tarry here longer? Have you not heard a general answer\nto all your questions that you wish to ask me? My time is drawing near that I must rest.\nAnd even with that, he took me by the sleeve and said, \"Go hence, for that should you best,\nAs good enough as a great feast. You have seen enough, hold the content,\nAnd even with that, I went with him until he had me brought back to my bed,\nwhere he found me and then privately, he vanished, I could not understand,\nsuddenly as he came, I tell you truly.\nI have awakened from sleep, my body shaking with sweetness. In fear of the sight I had seen, I knew it was real, the battle between Vice and Virtue. But upon seeing it again, it was but a breath, a dream, a nothingness. I had no further thought to study it. At last, I began to ponder, what was the purpose of this vision? I took pen and ink, and paper to make record. In writing, I took consideration, that no fault might be found in me, where I could be accused, neither by mouth nor in memory. I put it in writing, lest through various ways of accusation it might cause me grief. I saw all this as I lay in a trance. But whether it was with my bodily eyes or not, God alone knows and I do not. I do not intend to determine that. So large it is, beyond my will, whether it was a dream or a vision, for your own wellbeing.\nAll that shall hit rede here, rad or se,\nTake therof the best and let the worst be,\nTry out the corn clean from the chaff,\nAnd then may ye say ye have a sure staff,\nTo stand by at need of ye will it hold,\nAnd walk by the way of Virtue,\nBut al wey beware, be ye young or old,\nThat your Frowardness evermore to Virtue apply,\nThe burden of the field that ye daily fight\nAgainst your three enemies for all her great might,\nThat is to say the Devil and the Flesh,\nAnd also the world with its glowing cheer,\nWhich on you looks ever new and fresh,\nBut he is not as he does appear,\nLook ye keep you always out of his danger,\nAnd so the victory shall you obtain,\nVice from you exiled and Virtue in you reign,\nThen shall you have the triumphal reward,\nThat God reserved to every creature\nAbove in his celestial mansion,\nJoy and bliss in fine eternally to endure,\nWhereof we would fain be sure.\nBut the way thitherward to hold we are loath.\nThat oft causes you, good lord, to be angry\nAnd by our desertion, our habitation changes\nFrom joy to pain and we continually seek perpetual separation\nFrom his glorious sight, thus he withdraws from us\nDue to our vicious living through our own folly\nTherefore, let us pray to that Lord of glory\nWhile we are on earth, he will give us grace\nTo guide us so that we may have a place\nAccording to our regeneration\nWhich heavenly spirits magnify his name.\nWhich descends for our redemption,\nOffering himself on the cross to his father on high\nNow bless Ihesu, who was born of Mary\nAll who have given audience to this vision\nGrant eternal joy after your last sentence\nAMEN.\nHere ends a little treatise\nNamed \"The Assembly of Goddes\"", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Phebus is as much to say as the Sun\nApollo is the same or else God of sight\nMorpheus God of dreams\nPluto God of Hades\nMinos Judge of Hades\nCerberus Porter of Hades\nColus the wind or God of the air\nDiana Goddess of wood and hunt\nPhebe the Moon or Goddess of waters\nAurora Goddess of the dawn or spring of the day\nMars God of war\nJupiter God of wisdom\nJuno Goddess of wealth\nSaturn God of cold\nCeres Goddess of grain\nCupid God of love\nAthena Goddess of wisdom\nFortuna The variable Goddess\nPan God of shepherds\nIsis Goddess of fruit\nNeptune God of the sea\nMinerva Goddess of war or harvest\nBacchus God of wine\nMercury God of language\nVenus Goddess of love\nDiscord Goddess of debate and strife\nAtropos Death\n\nWhen Phoebus in the crab had neared his course to run,\nAnd toward the Lion his journey began to take,\nI had begun to look upon Pythagoras' spear.\nSitting all alone beside a lake, pondering how I might make reason and sensuality agree, but I could not bring about that accord. For a long time I could not sleep, oppressively I could make no obstacle. In my head there came such heaviness, I was inclined to withdraw to my habitation. To rest seemed best to me, so I lay down to relieve my distress. But Morpheus came in and took me by the sleeve. Half asleep and half awake, he bade me arise. For he said I must give attendance to the great Court of Minos the Just. Nothing deterred him from urging me to join them, for it is often said by them that he who yet lives must needs go where the devil drives. When I saw no better, but I must go, I said I was ready at his command, whether he would lead me here or there. So up I arose and went forth with him until he had me brought to the parliament. There sat Pluto and kept his estate, and with him Minos the judge, desperate.\nBut as we went by the way, I asked him his name. Morpheus replied, \"You may call me that.\" A knight asked, \"Where do you dwell, heaven or earth, or else in hell?\" He replied, \"My dwelling is most commonly in a little corner called fantasy. And as soon as he had said this, Cerberus, the porter of hell, brought there Colus, ill-arrayed. Neptune and Diana coupled him, saying, \"O Minos, all-powerful judge, give your cruel judgment again upon this traitor, so that we may have cause to praise your lord Pluto.\" Then a proclamation was made in Pluto's name, commanding silence on pain of strict correction, so that Diana and Neptune might have an audience to declare her grief for the great offense she had suffered at Colus' hands. And Diana was compelled to begin, speaking in this way: \"O lord Pluto, with Minos sitting in fear, carry out your fury upon Colus.\"\nAccording to the offense he has committed against me, I have no further reason to appeal, which if I do would not be for your welfare. Remember first how I, a goddess pure, have taken under my care all deserts, forests, and chases. This traitor Colus has destroyed many of my places with his blasts and daily threatens me where any wood is, making it bare. If he is allowed to return to his liberty, the greatest trees that any man may find in the forest, to shade the deer for her comfort, he breaks or rends the bark and rind out of the earth. This is his pastime, so that the deer shall have no resort within short time to any manner of shade, where through the game is likely to fade. This reproach would be a singular shame to my name, and for ever while the world lasts, and to all the gods an high displeaser, to see the game so destroyed by his blasts. Therefore, pursue a remedy in haste and let him be punished according to his offense. Consider the crime and give your sentence.\nAnd when Diana had made her complaint to Minos in Pluto's presence, Neptune appeared with a pale and feeble countenance, seeking favor to have audience. He said: \"Pluto, to your magnificence I shall recount what this creature, Colus, has done me beyond measure. You know well that I have charge over all the sea. And no ship may sail, calm be it nor barge, great carrack or hulk with any living man on board, unless he has my safe conduct. Whoever offends within my jurisdiction, I vow to submit him to my correction. But since it is now so, that you have him here as your prisoner, I shall show you. My complaint is this: I pray you that you will keep him here and let him not escape from your danger until he has made full amends and recompensed the harm to my name through this great offense. First, to begin, this Colus has often made me reverse my course against nature, with his great blasts when he has been aloft, and commanded me to labor far beyond measure.\"\nThat it was great marvel how I might endure\nThe coming of my sweet will it testifies\nThat on the sea banks lie bent full high\nSecondly, where as my nature is\nBoth to ebb and flow and so my course to keep\nOfte of my intent he made me miss\nwhereas I should have filled dykes deep\nAt a full water I might not there creep\nBefore my season came to return again\nAnd then I went faster than I would certainly\nThus he has driven me against my intent\nAnd contrary to my natural course\nwhere I should have been he made me absent\nTo my great dishonor and especially\nDo thou those things he used that were worst of all\nFor where as I my savior granted\nAlways in that cost he commonly haunted\nOf very pure malice and of himself\nThey to destroy in spite of me\nTo whom I promised both in good and ill\nTo be her protector in all adversity\nThat to them should fall upon the sea\nAnd even suddenly before they could beware\nwith a sudden pyry he lapped them in care\nAnd full often since with his boisterous blast\nThey might have been warned. He drove on the sand and at other times broke the sail and mast, which caused them to perish before they reached the land. Then they cursed the time that had ever made them meet. Thus among the people is lost my name, and so by his labor I am put to shame. Consider this matter and ponder my cause. Tend to my complaint as rigor requires. Show forth your sentence with a brief clause. I may not long tarry, the time is fast expiring. The offense is great, therefore it desires\n\nThe more grievous pain and hasty judgment.\nFor wilful offenses, none will grant pardon.\nAnd who is this god Pluto? He reigned then.\nThen he said openly, \"Look thou fail not\nThy sentence to give without favor so,\nAs thou hast heard the causes moved thee to\nAnd so evenly separate these parties two,\nThat none of them has cause against the other.\"\nThen said Minos indifferently to Diana and Neptune. \"Is there any more\nThat you will declare against him openly?\nNay indeed they said, \"We keep none in store.\"\nwe have said enough to punish him fore if you are not partial in this matter, remember your name was once equal to mine now let us here what this boisterous Colus can say for himself For here, prima facie, it appears that he has offended no one can say nay wherefore thou Colus, without further delay shape an answer to thine accusation or I must proceed upon thy judgment And even as Colus was about to speak for his excuse, came in a messenger From god Apollo to Pluto and prayed on his behalf that he would come to him without danger and bring with him Diana and Neptune to his banquet And if they refused him, he would force them For moreover he said to the god Apollo, he desired to have respite from the judgment Of Colus, both of Minos and Pluto So Diana and Neptune were content and if they were disposed to assent, that he might come to his presence He desired to know his offense what say you here said Pluto to them.\nBoth of you agree that it shall be thus, the goddess spoke for my part, and I also said Neptune. I am pleased, quoth Colus. And they spoke together for a while. Pluto commanded the court to be broken up. Then together went Pluto and Neptune, leading the goddess. She was followed by Cerberus with his prisoner. And lastly, with great heaviness, came I and Morpheus to the fortress of the god Apollo for his banquet, where many gods and goddesses had gathered. When Apollo saw that they had arrived, he was very glad and prayed them to sit. \"No, said Diana,\" this is all and some. You shall grant me pardon. I will not sit yet. I first want to know why Colus is brought into this perplexity, and what punishment shall be inflicted upon him for his offense. \"Very well, madam,\" you shall have your pleasure since it will not be otherwise. \"But first, I pray you, let me deal with this matter here. Why has he been brought into this predicament? Pluto will soon explain.\"\nBoth her complaints ordinarily, and when Apollo had heard the report,\nOf Pluto in a smiling manner he said,\n\"I see well, Colus. Thou hast small comfort,\nThy self to excuse, thou mightst be dismayed,\nTo hear such great complaints again from the lady.\nNotwithstanding, if thou canst say something\nFor thine own welfare, say and tarry not.\nForsooth, said Colus, if I had respite,\nI could counterfeit a response to her,\nBut to have her grace is my delight.\nWherefore I pray you all, for me entreat,\nThat I may, by your request, obtain her grace,\nAnd what pain or grief you provide for me,\nWithout any grumbling I shall endure it.\"\n\n\"Lady fair, said god Apollo, what may he do more,\nBut serve your grace? Behold how the tears from his eyes flow,\nIt is satisfaction half for his space.\nNow, glorious goddess, show your pitiful face,\nTo this poor prisoner at my request.\nAll we for your honor think this is best,\nAnd if it pleases you to do so,\nAnd to forgive him clearly his offense,\nOne thing surely I will promise you.\"\nIf he often rebels and resists\nOr disobeys your sentence\nFor every tree that he makes fall\nFrom the earth, a hundred shall rise\nSo that your game shall not decrease\nFor lack of shade, I dare undertake\nWell, sir Apollo said then, I will cease\nOf all my anger and mercy with you make\nAnd then Neptune spoke, saying,\n\"Apollo, though Diana releases him,\nHe shall still sue to me for his peace.\nApollo said, \"You think I have forgotten\nYou for my lady Diana, the goddess.\nNay, think not so. I will welcome you\nAs well as her, without long delay.\nWill you agree that Phoebus, your mistress,\nMay have the settling of your dispute?\nI will abide by her decree.\"\nHe said, \"I will.\"\n\"I will,\" said Apollo. \"I pray you, gods and goddesses\nWho are present here, that you will all join\nIn forming a board to decide this matter.\nNo, said Otheia. It is not convenient.\"\n\"A proper order in every place is necessary\nTo be observed, so let you not hinder\nBeing your own marshal at your own behest.\"\nAnd when Apollo saw, none other would be,\nHe called to him Aurora, the goddess,\nAnd said, \"Though you weep, yet shall you before me\nKeep your course and put yourself in pressure.\nSo he set her first at his own feast\nWith her moist clothes, with tears all sprayed\nThe medicines in may she showed her skill.\nNext to her sat Mars, the mighty god and strong,\nWith a flame of fire envy round about,\nA crown of iron on his head, a spear in his hand,\nIt seemed by his face as if he would fight,\nAnd next to him, as I perceive,\nSat the goddess Diana in a fine mantle,\nOf black silk, purfied with powdered hermine,\nLike as if he had taken the mantle and the ring.\nAnd next to her, royally arrayed,\nSat the god Jupiter in his demesne,\nFull sad and wise he seemed surely,\nA crown of tin on his head,\nAnd this I record of all philosophers,\nThat little store of coin they keep in their coffers,\nJuno joined him in sitting next there was,\nThe goddesses Juno, richly seen,\nIn a serene that shone as bright as glass.\nOf goldsmith's work was wrought with spangles by the dene,\nOf royal richesse she wanted none I believe,\nAnd next to her sat the god Saturn,\nWho often brings much sorrow,\nBut he was clad. I thought strangely,\nFor of frost and snow was all his array,\nIn his hand he held a falcon all bloody,\nIt seemed by his face as if he would make a fray,\nA bawdyrick of Isis about his neck gay,\nHe had, and above an high on his head,\nCouch'd with hailstones he wore a crown of lead,\nAnd next in order was set by his side,\nCeres the goddess in a garment,\nOf sackcloth made with sleeves large and wide,\nEmbroidered with shags and sycamore bents,\nOf all manner greens she sealed the patent,\nIn token that she was the goddess of corn,\nOld poets say she bears the horn of plenty,\nThen was there set the god Cupid,\nAll fresh and gallant and costly in array,\nWith arrows and rings he was beset so,\nThe palaces of his chariot shone as though bathed in day,\nA kerchief of pleasure stood over his helmet always.\nThe goddess Ceres he looked in the face.\nAnd with one arm she embraced him,\nNext to C,\nSat the fortress called Othea, ground of polycy,\nRuler of knighthood and prudence, the goddess,\nClad all in purple, she was more and less,\nSafe on her head a crown stood,\nCrowned with pearls, orient fine and good,\nAnd next to her was God Pluto set,\nWith a dark mist envy surrounding all about,\nHis clothing was made of a smoky net,\nHis color was both within and without,\nFoul, dark, and dim his eyes were great and stout,\nOf fire and sulfur all his odor was,\nThat woe was me while I beheld his face,\nFortune the goddess, with her varying face,\nWas next to Pluto in order set,\nSwiftly changing, she was ready to turn without let,\nHer gown was of gaudy green chameleon,\nChangeable of various diverse colors,\nAccording to the conditions of her shores,\nAnd by her sat the unworthy god,\nPan of shepherds, the guide,\nClad in russet frock and breeches like a bear,\nWith a great tarbox hanging by his side.\nA shepherd in his hood spared no pride,\nAt his feet lay a pricked cur,\nHe rattled in his throat as he had the murrue,\nIsis the goddess bore him company,\nShe sat next to him at the table, side by side,\nIn a close kirtle embroidered curiously,\nWith branches and leaves brood large and wide,\nGreen as any grass in summer tide,\nOf all manner fruit she had the governance,\nHer suors were odoriferous,\nNext to her sat god Neptune,\nHe savored like a fisher of him I spoke of before,\nIt seemed by his clothes as if they had been wet,\nAbout him in his girdle-stede hung fishes many a score,\nOf his strange array marveled I sore,\nA ship with a top and sail was his crest,\nI thought he was gayly dressed at that feast,\nThen Minerva the goddess took her seat,\nJoined to Neptune, both in curas clad,\nGauclettis on her shoulders, sabatons on her feet,\nShe looked ever about as if she had been mad,\nAn hammer and a sickle on her head she bore,\nShe wore two bokelers, one by her side,\nThat other you know was all her pride.\nThen came the god Bacchus, and by her he set down\nHolding in his hand a cup full of wine,\nOf green vine leaves he wore a ivy crown,\nHe was clad in clusters of grapes, good and fine,\nA garland of ivy he chose for his sign,\nOn his head he had a threadbare ken doll hood,\nA goat and a fawn stood next to him,\nNext to him sat Phoebus with her pale color,\nShe said she ruled Neptune and made him obedient,\nAnd once a month with Phoebus she was meant,\nAlso was she Ceres present,\nThus she sat and told of the might of her nature,\nAnd on her head she wore a crown of pure silver,\nIoyntly to her Marcury took his seat,\nAs came to his course, witness the zodiac,\nHe had a golden tongue as fitting for his degree,\nIn eloquence of language he surpassed all the pack,\nFor in his speaking, no one could find fault,\nA box with quicksilver he had in his hand,\nMultipliers know it well in every land,\nBy him sat Dam Venus with her crystalline color,\nWhose long shine here shone like wire of gold bright.\nCryspen was her beauty her eyes complementing each other,\nHer face was so light, a patroness of pleasure named well,\nA smock was her attire garnished curiously,\nBut above all else, she had a wanton eye,\nOn her head she wore a red copper crown,\nA nosegay she had made pleasantly between her and Aurora,\nApollo sat down with his beams shining so fiercely,\nThat he thereby delighted the entire company,\nA crown of pure gold was on his head set,\nSignifying he was master and lord of the banquet,\nThus was the table set roundabout,\nNota\nWith gods and goddesses, as I have told you,\nA great route of sage philosophers and poets awaited on the board,\nThere was Sadacharus and Aristotle old,\nThomas Dorotheus with Diogenes,\nPlato, Messehala, and wise Socrates,\nSortes and Saphrus stood behind,\nAuchen and Autrus were in fear,\nGalen and Hippocrates, who had medicine in mind,\nWith the help of Esculapius, drew near,\nVirgil, Horace, Ovid, and Homer.\nEuclyde and Alberte attended to do the gods and goddesses pleasure. Orpheus was there with his harp, making musical melody as a poet. Other mysticals had none but Pan to carry on the lewd bagpipes, causing much company. Many mothers were there, some young, some old, both better and worse. But I cannot recall more of her names. Of all manner of deities there was abundance, of metas and drinks, plentiful. Discord came to make variance, but there was no room to set her in that house. The gods remembered the odious scheme among the three goddesses that he had wrought at the feast of Peleus. They thought they would not join in adventure with her, lest she bring them to some inconvenient. She, seeing this, was angry and out of measure, and in great wrath went out of the palaces, saying to herself that they should repent of their cheer. And anon with Atropos she happened to meet. As if he had been a ghost, he came in windy sheath.\nShe took him by the hand and whispered in his ear,\nAnd told him of the banquet that was so delightful,\nHow she was received and the cheer she had there,\nAnd how every god sat in his seat.\nIs it thus, Atropos, what you ask in the underworld?\nWell he said, I see how the game progresses.\nOnce more, for your sake, I'll make him angry,\nAnd when she had him all together, she told,\nFrom her he departed and took his leave,\nSaying that for her sake, his way he would take,\nInto the palaces his matters to move,\nAnd before he then went, he thought to grieve,\nWith such tidings as he should tell them.\nSo forth he went and spoke words fell,\nWhen he came in the presence of the gods all,\nAs if he had been afraid, he let his garments fall,\nAnd on a rude manner he saluted all the route,\nWith a bold voice carrying words strong,\nBut he spoke hollow, as it had been one,\nHe stood forth boldly with grim countenance,\nSaying in this way as you shall hear.\nAll you great gods, attend to my words without danger,\nRemember how you made me your officer,\nWith my dart, I finally chastise those who disobeyed or sought to disregard your law,\nAnd for your greater assurance, you granted me a patent,\nGiving me full power to occupy that to which I have devoted my intent,\nAnd if Nature is examined, she will not deny it,\nFor when she forsakes any creature, I am always ready to take him to my care.\nThus, I have faithfully, with all my diligence, executed the office of antiquity,\nGranted to me by your common sentence.\nFor I spared none, high or low,\nSo that on my part, no default has been,\nFor as soon as anyone committed himself to me,\nI struck him to the heart, he had no other grace.\nEctor of Troy, for all his chivalry,\nAlexander the Great and mighty conqueror,\nJulius Caesar with all his company,\nDavid, Joshua, and worthy Arthur,\nCharles the noble, so great in honor,\nNor Judas Maccabeus, for all his true heart,\nNor Geoffrey of Boleyn could hinder me.\nNabuchodonozor, for all his pride,\nNeither the king of Egypt, cruel Pharaoh,\nJason nor Hercules went so wide,\nCosdras Hanibal nor gentle Sypyo,\nCyrus Achilles nor many another,\nFor they received or foul grant from me no grace,\nBut all are at last. I saw them with my mace,\nThus have I brought every creature\nTo an end, both man, fish, foul, and beast,\nAnd every other thing in whom damsel Nature\nHas any jurisdiction, either most or least,\nExcept only one in whom your beloved\nIs broken for you, for you promised\nThat my might should not be despised,\nWhose contrary I well avow,\nIs true, for one there is who will not apply\nTo my correction nor in any way bow,\nTo the point of my dart for sorrow nor destiny,\nWhat comfort he has or the cause why\nThat he so rebels, I cannot think right,\nBut if you have granted your elders safety,\nAnd if you have done so, then do not as gods,\nFor a god's writing may not be reversed,\nIf it should, I would not give two pence.\nFor the grace of your patent of office near fee, therefore in this matter do equal me, according to my patent. Until this be done, you have no more of my service nor my good will. And when all the gods had heard Atropos, as they had been wood, they tore him apart and said they would not rest until he was cooked and destroyed body, blood, and bones, and swore great oaths for the nones. Her law to discredit that was so impudent, they said he should be taught to be so impudent. Well said Apollo, if he is on earth, with my burning chariot I shall comfort him. In faith quoth Neptune, and if he keeps the sea, he may be full sure. He shall soon be drowned. A sir said Mars, we have well found this, that any disobeyed our godly precepts. We may well think we have slept too long. But nevertheless, where I may find him, with thunder and lightning about, I shall chase him. I said Saturn, before and behind, with my bitter cold shall show him hard grace. Well said Mercury, if I may see his face.\nFor every word of his speech I shall deprive him, so that he were better dead than alive. You said Othella yet may be, in the air where he will and ask you no leave. Therefore, my counsel is that we all entreat Neptune to forgive his rancor, and then I doubt not Colus will not scheme against you. So may you be sure he shall not escape, and otherwise of all your anger he will make but a mockery. But to tell you how Colus came in danger from Pluto, I had almost forgotten. Therefore, on this matter I will not proceed until I have informed you.\n\nIt fell on a day the weather was wet. And Colus thought he would go on his pastime, to rejoice his spirits and comfort himself. He thought he would see what was in the ground. And in a deep trench he began to prepare himself. The earth had a flood that came late before, causing it to heave and crack more and less. Suddenly, by wet compulsion, the ground was forced to close its superficial face. So tight that Colus had no way to escape.\nThis seeing Colus remained within, looking for a way to go out elsewhere. Suddenly, he was summoned and led to Plutorode. There, he was told that Colus was in his dwelling. Then Cerberus said to him, \"Keep him prisoner until I have seen him. I give you this charge.\" Thus, Colus was taken prisoner. It happened on the same day that Pluto had decreed for a great matter. Minos was to sit in his throne of Ray. Therefore, Cerberus took the next way and led him to the place where the court would be, as I told you, Morpheus brought me there. So there came Diana, carried in a chariot, to make her complaint as I told you all. Neptune did it, both making and marring, wallowing with his waves and tossing about like a ball. Their matters were settled, whatever might befall. There was the first sight they ever saw of each other. And if I never do this again, I care not a straw. But now to my business, to return again and begin anew where I left off, when all the gods had finished their labor.\nThey way to convey how he should be left\nOf his life that Atropos had no cause left\nTo complain, but Phebus started upon her feet\nAnd said, \"I pray you let me speak a word yet\nOthea means well to say thus,\nBut all to entreat Neptune I hope shall not need\nMe seemeth I allow durst take that enterprise\nEr I am beguiled or else I shall succeed\nHow say you Neptune, shall I do this deed\nWill you your rancor cease at my request\nMadam said he rules me as you like best\nGramercy said she of your good will\nThat it pleases you to show me that favor\nWherefore the gods' high pleasure to fulfill\nPerform my desire. & leave all old rancor\nFor our elders' welfare and saving of our honor\nAgainst this Colus that you long have had\nIt is done, quoth he now,\nThen Colus be true to us,\nKeep well the air and our great rebellion\nMay we then soon ever to us subdue\nYes, and that quoth Colus, shall you here tell\nNowhere in the air shall he rest nor dwell\nIf he does this, put me in the fault.\nWith my bitter blasts, I shall assault him,\nsaid Pluto. What is his name, he asked,\nWho presumes against us to rebel?\nVirtue replied, It is Atrapes, great shame,\nHe is never confounded. This I tell,\nSaid Pluto. In truth, I know him well,\nHe has always been my utter enemy,\nTherefore, against him I will take this matter,\nFor all the baits that you have laid\nWithout my help, be not worth a penny,\nFor though you all the country had said,\nHe would still breed right near your altars, ever,\nNo manner of thing can harm or touch him,\nSave only one, my bastard son,\nWhose name is Vice, he keeps my ward,\nTherefore, you Cerberus, I release you from Colus,\nAnd will that you bring my dear son Vice,\nAnd say that I charge him to come to me,\nUnarmed and unhindered, for a day is set,\nThat he with Virtue, for the gods' sake,\nMust in our defense engage in battle.\nThen Cerberus went with his fiery chain,\nAnd brought him there as he had been commanded.\nAgain, noble Virtue riding on a great pas,\nFormidable like a dragon, hard as glass,\nWhose mouth breathed fire without fail,\nWings had the serpent and a long tail,\nArmed was Vice all in curb, boil,\nHard as any horn, blacker than soot,\nAn ungodly sort followed him parade,\nOf unhappy captains of mischief crop and root,\nPride was the first. Next to him rode God wot,\nOn a roaring lion. Next came Envy,\nSitting on a wolf, he had a scornful eye,\nWrath rode a wild boar, next to her came Anger,\nIn his hand he bore a bloody naked sword,\nNext came Covetousness, riding on an elephant,\nAs she had feared,\nAfter whom rode Gluttony with his fat belly,\nSitting on a pig,\nAnd next to him followed Lechery,\nSloth was so sleepy, he came all behind,\nRiding on a dull ass, a weary pace,\nThese were the captains that Vice could find,\nBest to set his field and follow on the chase,\nAs for Piety, many more there were.\nAs sacrilege simony and dissimulation,\nManslaughter murder, theft and extortion,\nArrogance presumption with contumacy,\nContempt contempt and inobedience,\nMalice frowardness great jealousy,\nWantonness hate strife and impatience,\nUnkindness opposition with wiful negligence,\nMurmur mischief falsehood and detraction,\nUsury perjury lie and adultery,\nWrong rage stubborn violence,\nFalse judgment obstinacy,\nDiscretion drunkenness and impropriety,\nBoldness in ill with foul and ribaldry,\nFornication incest and adultery,\nUnshamefastness with prodigality,\nBlasphemy vainglory and worldly vanity,\nAgnosticism diffidence with hypocrisy,\nSlander rancor debate and offense,\nHeresy error with idolatry,\nNewfangledness and sottish false pretense,\nInordinate desire of worldly excellence,\nFeigned poverty with apostasy,\nDisclamer scorn and unkind jealousy,\nHordes bawdry false maintenance,\nTreason abuse and piety bribes,\nUsurpation with horribly vengeance,\nCame last of that company,\nAll these petty captains followed by and by.\nThey showed themselves in the palace wide\nAnd said they were ready for the battle to endure\nIolynesse set the commons in array\nOutside the palace on a fair field\nBut there was an east to make a fray\nI crowe such another never beheld\nMany was the weeping among them that they wielded\nWhat people they were that came to this sport\nI shall you declare of many a diverse sort\nThere were boasters, harlots, and bribers\nPraters, fawners, stretchers, and wrythers\nShameful shakers, soleyn shavelings, oppressors, and mighty crackers\nMaintainers of quarrels, horrible liars\nThieves, traitors, with false heretics\nCharmers, sorcerers, and many scoundrels\nPretty simonyaks with false usurers\nMultipliers, coin washers, and clippers\nWrong usurpers with great extortioners\nBabbiters, glossers, and fair flatterers\nMalicious murmurers with great clatterers\nTricksters, triphelers, feigners of tales\nLastly, lurkers, and pikers of males\nRovers, vagabonds, forgers, and liars.\nChoppers of churches finders of tidings,\nMarriers of matters and money makers,\nStalkers by night with eavesdroppers,\nFighters brawlers breachers of peace,\nGetters chiders causers of frays,\nCursed apostates religious dissimulators,\nClosshers carders with common hazard-dice,\nTyburne collops and pursuers,\nPilgrim knights double tolling millers,\nGay Iolus tapsters with hostelers of the stews,\nHores and bawds that many bale brew,\nBold blasphemers with false hypocrites,\nBrothellers brokers abominable swearers,\nDrywomen dastards and disputers of rights,\nHomicydes poisons and common murderers,\nScolds catiffs combative clappers,\nIdolaters enchanters with false renegades,\nSottish ambidexters and seekers of debates,\nPseudo prophets false sodomites,\nQuenchers of children with fornicators,\nWetwolds that suffer sin in their sight,\nOuters and abominable aunts,\nOf sin great clappers & makers of clamors,\nUnthrifts & unlusts came also to that game,\nwith lechers & losels it might not thrive for shame.\nThese were the Commons that day\nReady born in battle, Virtue to abide\nApollo began to say to the gods and goddesses being there:\nTo Virtue he seemed fitting for a hero to ride,\nTo call her to battle and make her strong,\nHimself to defend, for it shall be so,\nAnd let him not be treacherously taken.\nAll discouraged or than he beware,\nFor then our dishonor should awake,\nIf he were cowardly taken in a snare,\nSaid Vice, for I have no care,\nI will take advantage where I may,\nHearing Morpheus steal away privately,\nAnd went to warn Virtue of all this strife,\nAnd bade her awake and make herself strong,\nFor she was like to endure that day,\nA great mortal shock or it would be too late,\nWith Vice, therefore he bade her not tarry,\nBut send after more help,\nIf he did it should turn him to sorrow.\nBriefly the matter to him he declared,\nLike as you have heard beginning and end.\nWell said Virtue, he shall not be spared,\nTo the field I will go and see how it fares.\nBut thanks, Morpheus, my own friend,\nFor your true heart and faithful intent,\nIn this matter to me you have turned,\nMorpheus departed, from Virtue returning again,\nNone saw him that I dare well say,\nIn what time Virtue did his business pay,\nPeople rose up to maintain his quarrel,\nImagination was his messenger,\nHe went to warn people both far and near,\nAnd bade them come in all the haste they might,\nTo strengthen Virtue, lest it fail,\nHe said he should have a long or short while,\nWith Vice to do a mighty strong battle,\nOf ungracious ghosts he brought a long tale,\nTherefore it behooves us to help at this need,\nAnd after this shall Virtue reward your deed,\nWhen Imagination had gone his circuit,\nTo Virtue's friends thus all around,\nWithin short time many men of might,\nGathered to Virtue in all they could,\nThey comforted him and bade him put no doubt,\nHis utter enemy Vice to overcome,\nThough he brought never so great an army.\nAnd when Virtue saw the sustenance of his host.\nHe prayed all the commoners to the field with their pet captains, both least and most. And with his captains, he should follow readily. For he said he knew well that Vice was near, and whoever might first recover the center of the field would keep out Vice, who otherwise could not easily enter. Then he sent Batymme forth before the field and prayed him earnestly to overtake it. That no train nor caltrop was in it to harm or hurt him or his men. And when he arrived there, he began to see how Vice, his pursuer, had entered beforehand and had seized up all. But as soon as Batymme had sight of this, he fled quickly away and left the field alone. And immediately Batymme entered with his great host and his mighty captains, both least and most. But to inform you how he got there and what kind of captains he brought to the field, he himself was the first man of all his great army that sought to go thither.\nSitting in a chariot richly wrought with gold and pearls and precious gems,\nCrowned with laurel as victorious lord,\nFour doubtful knights about the chariot went,\nAt every corner one to guide and convey, according to Virtue's intent,\nAt the first corner was Righteousness that time,\nPrudence at the second was set to wait,\nAt the third, Strength you fourth kept temperance,\nThese guided the chariot to Virtue's pleasure,\nNext to the chariot seven captains rode,\nEach one after other in order by and by,\nHumility was the first, a lamb he bestrode,\nWith calmness and demurely he rode full soberly,\nA gentle falcon stood on his helmet high,\nAnd next after him came Charity,\nRiding on a tiger as fitting to his degree,\nRed as a rose, he kept his countenance,\nOn his helmet high a pelican he bore,\nNext to him rode Patience, it nowhere has no peer,\nRiding on a camel, riding as void of all care,\nA phoenix on his helmet stood forth and fearlessly faced,\nLiberality sitting on a dromedary, it was both good and free.\nOn his helmet, for his crest, he bore an osprey.\nNext to him followed abstinence.\nRiding on a heart was trapure and gay,\nHe seemed a lord of right great excellence.\nA popinjay was his crest; he was of great difference.\nNext to him followed chastity on an unicorn.\nArmed at all points behind and before,\nA tortoise he bore high for his crest.\nThen came good sense last of those seven.\nRiding on a panther, a varied-colored beast,\nGloryously seen as he had come from heaven,\nA crane on his head stood, his crest to steady,\nThese seven captains had standards of price.\nEach of them according to his device.\nMany petty captains followed after these,\nAs true faith and hope, mercy, peace, and pity,\nRight truth, meekness with good intent,\nGoodness, concord, and perfect unity,\nHonest, true love with simplicity,\nPrayer, fasting, and almsgiving,\nJoined with the articles of the creed,\nConfession, contrition, and satisfaction,\nWith sorrow for sin and great repentance,\nForgiveness of transgressions with good dispositions.\nResistance to wrong performing of penance,\nHoly devotion with good continuance,\nPriests they followed with the sacraments,\nAnd sadness also with the commandments,\nSuffrance in trouble with innocence,\nClennesness, continuance, and virginity,\nKindness, reverence with courtesy,\nContentment and pleased with pitiful power,\nUnderstanding well my mystery,\nDiscrimination between right and wrong,\nAnd laboring the service of God to multiply,\nRefusal of riches and worldly vanity,\nPerfection with perfect contemplation,\nReligion profession well kept in memory,\nTrue fear of God with holy prediction,\nCelestial wisdom with godly inspiration,\nGrace was the guide of all this great multitude,\nWho followed knowledge with his genealogy.\nThat is to say, Grammar and Rhetoric,\nPhilosophy, natural logic, and rhetoric,\nArts of measurement, geometry with astronomy,\nCanon and Cycle, melodyous music,\nNoble Theology and corporal Physics,\nMoralization of holy scripture,\nProfound poetry and drawing of picture,\nThese followed knowledge and therewith came.\nwith many one offering her service To Virtue at her need but notwithstanding then Some she refused and said in nonsense They should with him go and as I could allow These were her names first Necromancy Geomancy Magic and Gluttony Adromancy Ornomancy with Pyromancy Fysenomy also and Palmistry And all her sequels if I shall not lie Yet knowledge prayed Virtue he would not deny Them for to know nor disdain with his eye On them to look where Virtue granted Howbeit in his wars he would not they haunted So had they knowledge lightly to depart From Virtue's field and they seeing this By common assent they hired them a cart And made them be carried towards Vice I wot\nFrom thence forth to serve her they would not mis\nFull loth they were to be masterless\nIn stead of the better the worse there they chose\nBut forth to release all the remaining\nOf petty captains that with Virtue were\nModerate diet and wisdom avenue\nEven weight & measure were of contentious gear\nLoth to offend and loving ever to learn\n\"worship and profit with mirth in manner,\nThese pious captains with Virtue were near,\nCommons them followed a great multitude,\nBut Pysson came to that other side.\nI trow there was not briefly to conclude\nThe ten men who battled to abide,\nyet nevertheless I shall not from you hide,\nwhat manner of people they were and of what sect,\nAs near as my wit thereunto will direct,\nThere were notable and famous doctors,\nExamples of living gracious,\nPerpetual priests and discreet confessors,\nOf holy scripture declarers fruitful,\nRebukers of sin and odious misches,\nFishers of souls and lovers of cleanness,\nDispellers of vain and worldly riches,\nPeaceable prelates just and governors,\nFounders of churches with merciful peers,\nReformers of wrong of her progeny,\nOn painfull poor pitiful compassioners,\nwell meaning merchants with true artificers,\nVirgins pure and also Innocents,\nHoly matrons with chaste continents,\nPilgrims and palmers with true laborers,\nHoly hermits God's solicitors.\"\nMonastery all monks and well-disposed friars,\nChanons and nuns, steadfast professors,\nOf worldly people true conjugators,\nLovers of Christ, confounders of evil,\nAnd all who to God willingly give their good will,\nMaintainers of true penitents,\nDestroyers of error, causes of unity,\nTrue active living beings with set intentions,\nPerformers of deeds of mercy and pity,\nContemplative people who desire to be,\nSolitary servants unto God alone,\nRather than to dwell in riches, each one,\nThese, with many more than I recount, were come thither,\nReady to abide and take such part as falls to Virtue,\nAnd to overcome Vice, they hoped for all his pride,\nThough he had more people on his side,\nFor the men that Virtue had were full sure,\nTo trust on at need and knightly skill in armor,\nMacrocosm was the name of the field,\nWhere this great battle was set to be fought,\nIn the midst of it stood Conscience and beheld,\nWhich of them should be brought to captivity,\nOf that noble triumph, Judge would he be.\nSynderesys sat within, enclosed as in a park,\nwith his tables in his hand, to record their deeds,\nFive high ways led to the field, free to both parties,\nLarge and wide, virtue would not tarry but urged them to blue,\nLest he be deceived by vice at that time,\nLonging out of the field, unwilling to abide,\nIn adventure that he might not be kept from it,\nFor then he would have thought he had slept too long,\nIn this mean time while virtue thus provided\nFor him and his people the field to conquer,\nHe charged every man by grace to be guided,\nAnd all who might the field to enter,\nIn all that season went original sin,\nTo let vice know how baptized with his host\nHad entered Macrocosm and searched every coast,\nA said vice, \"I see well it is time,\nBanners to display and standards to awaken,\nLongest hadst thou tarried crime,\nTo let us have knowledge of this pursuit,\nYet I trow I shall teach them a new dance,\nWherefore I command you all without delay,\nToward the field draw in all the haste you may.\nThen said God Pluto that all men might hear\nWhy I charge you as thou wilt avoid\nOur heavy indignation you draw not near\nBut put forth boldly to overcome Virtue\nIn faith quoth Atropos and I shall follow\nFor if he escapes your hands this day\nI tell you my service has lost forever\nThen rode Vice with all his whole strength\nOn his steed serpentine as I told you before\nThe east it followed was of great length\nAmong whom were penitents and gytes many a score\nBut as they threatened I shall tell you more\nOf his pitiful captains he made many a knight\nFor they should not flee but manfully fight\nHe doubled falsehood with dissimulation\nSimony ensured wrong and ribaldry\nMalice deceived lied without extortion\nPerjury diffidence and apostasy\nWith boldness in ill to bear them company\nThese fourteen knights made Vice that day\nTo wine they swore they would assemble\nIn like wise Virtue doubled on his side\nOf his pitiful captains fourteen\nWhich made her acknowledge with him to abide\nHer spores would they wine it day it should be seen\nThese were her names if it be as I ween:\nFaith hope and mercy truth and also right,\nWith resistance of wrong a full hardyight,\nConfession contrition with satisfaction,\nVery fear of god performing penance,\nPerfection knowledge and good disposicion,\nAnd all knit to Virtue they were by alliance,\nwherefore to him they made assurance,\nThat felt to keep as long as they might,\nAnd in his quarrel against Vice to fight,\nThe lord of Macrocosm and ruler of it free,\nwas called Frewe change of the change,\nTo whom Virtue sent embassadors three,\nReason discression and good remembrance,\nAnd prayed he be favorable his honor to enhouse,\nFor but he had his favor at that point of need,\nHe stood in great doubt he could not lightly speed,\nIn like wise Vice embassadors three,\nFor his party unto Frewe were sent,\nTemptation folly and sensuality,\nPraying him of favor that he would assent,\nTo him as he would at his commandment,\nHave him afterwards when he list to call.\nOn his decision for anything that might follow, he gave no answer to either party, save only that he would see the battle to determine which of them should have the victory. The uncertainty hung in the balance. He declared he would not restrict his freedom when he came where sorrow should awaken, then it would be known which side he would join. When Virtue and Vice were their ambassadors, they stood in great doubt. Nevertheless, they said they would endure for as long as it took.\n\nSo forth came Vice with all his great retinue. Before he reached the field, he sent Sensuality before him in the guise of a spy. Sensuality surveyed the field with his uncouth seed, causing Virtue great distress. For this, nothing but weeds grew, making the ground as sleepless as an owl. He returned to Vice and reported all. He had carried out his mission so effectively that Vice should have the day.\n\nAs it happened at the field, they met.\nFrewyll virtue and vice as three-partite,\nSaaf virtue a little before the field had gotten,\nAnd else his army was not so encumbered,\nSo was never wight. As virtue and his men were with the rank weed,\nThat in the field grew of sensuality's seed,\nBut as soon as vice, of virtue, had a sight,\nHe began to rage on as he was mad,\nThat hearing virtue commanded every wight,\nTo pay him homage under the sign of the rod,\nAnd bid them not fear. but keep still where they stood,\nIt was but a short time should soon end,\nWherefore he commanded them to stand and keep their ground,\nAnd when vice came nearer to the field,\nHe called for bows and bade them shoot fast,\nBut virtue and his men bore off with the shield,\nOf the blessed Trinity, till shot was past,\nAnd whoso shot was done, vice came forth at last,\nPurposing the field with assault to win,\nBut virtue kept it long, he might not enter therein,\nAll that time Frewyll stood and to himself it thought,\nTo which he might leave and what part he would take.\nAt last sensuality had brought him so far that he plainly said he would forsake and make all his power in vice Quoth reason, \"that is not for the best. Nota. Forswear I will do as I please. Virtue was full of heaviness when he saw forswear Take part with vice but yet nevertheless He did that he might the field keep still Until vice with forswear so sore began to oppress him That he was clearly compelled by duress A little time aback to make a retreat All things considered, it was the best course First to remember how vice's part was Ten against one, stronger by likeness And then how forswear was with him, alas Who could deem Virtue but in heaviness? Moreover, to think how that slippery grass That of sensuality its unkind seed grew Underfoot, in standing encumbered Virtue yet notwithstanding Virtue's men all Nobly they fought and mightily Howbeit sleeper grass made many of them fall And from thence in manner departed suddenly That seeing Vice his ost began to shout and cry.\nAnd said on in Pluto's name, all is ours.\nFor this day, Vice shall be made a conqueror.\nThus Virtue was driven out of the field, it was the more pitiful.\nYet Baptism kept his ground still,\nAnd with him abode faith, hope, and unity.\nAnd knowledge also with commoners formed a great army.\nConfession, contrition were ready at her hand,\nAnd satisifaction Vice to withstand.\nBut all the time while Virtue was away,\nA mighty conflict kept them with Vice his route.\nAnd yet nevertheless, for all that great affray,\nHope stood up right, and faith would never falter.\nAnd evermore said Baptism's sons, put no doubt.\nVirtue shall return and have his intent.\nThis field shall be ours and else let me be sent aside.\nAnd while these pious captains sustained us, thou felon,\nwith Virtue his reward came good persistence.\nAn if mighty host and when he beheld,\nHow Virtue withdrew, he took displeasure.\nAnd who came to him, he said, you shall have your chance.\nTake as it falls, therefore, return you must.\nYet once for your sake, with Vice shall I join.\nAlas that you ever should lose your honor and with it the high perpetual crown, which is kept for you in the celestial tower, therefore be you called Christ's champion. How is it that you have no compassion on faith and hope, knowledge and understanding, which stand so hard bestead and fight as you can see, all the treasure earthly under the firmament, that ever was made of God's creation, to reward them equally were not sufficient. For her noble labor in his affliction, therefore take upon you your jurisdiction. Rescue those knights and renew the fight. And else a debt your crown for all your great might. With these and such words as I have told you, by good perseverance urged in this way, virtue remembered and began to grow bold. And said, \"true knights, to rescue I entrust.\" Let us no longer tarry from this enterprise. Again to the field so virtue returned, which caused him to be merry, it had long before mourned. Away banner, he said in the name of Jesus, and with it his people set up a great shout.\nAnd cried with a loud voice, \"Virtue, Virtue!\"\nThen Vice began to look about.\nBut I suppose persistence was not long absent.\nHe bathed his sword in his foot's blood.\nThe bravest of them all could not withstand him.\nConstance followed and brought him his spear.\nBut when persistence saw Vice on his steed,\nNo one could hold him till he came there.\nFor to bid him ride, I suppose, was unnecessary.\nAll Virtue's host prayed for his good speed.\nAgain Vice rode with his great shaft\nAnd overthrew him for all his crafty guile.\nSeeing this, Freewill came to his senses\nAnd began to repent that he had been with him.\nPraying him for counsel for his great offense,\nThat he again had made Virtue his ally,\nHe asked what was best to do for humility.\nConscience must you go, he sent him there.\nDisguised, he went unrecognized.\nAnd when he arrived, humility received him.\nHe took a token and sent him to confession.\nAnd, with a pitiful look, he showed him his sin.\nWhich done, he sent him to penance\nAnd from thence to satisfaction.\nThus from post to pillar was he made to dance,\nAnd at the last he went forth to penance.\nBut now to tell you why vice was ousted,\nA great part of his host about him gathered.\nBut he was so feeble that he could not know,\nAnd when they saw it, they knew no comfort.\nBut they carried him away by a secret door,\nAnd as they carried him, despair met him there,\nWith Vice his reward he came to fetch them.\nThen came down goodly ladies two\nFrom the high heaven above the firmament,\nAnd said the great Alpha and O most sovereign,\nFor this noble triumph had them thither sent,\nOne of them to drive Vice to great torment,\nWith a fiery rod she bore in her hand,\nAnd so he died in despair and all his band,\nThe name of this lady was called Prudence,\nShe never left Vice nor any who would follow,\nUntil they were committed by the divine sentence,\nAll to pain perpetual and infinite sorrow,\nRighteousness went to see it, none should he envy,\nThus all entered sharply till Cerberus\nHad them beshut within his gates tenebrous.\nAnd while the Prestence with her scorn rewarded Vice,\nWith all his whole band after her desert,\nA glorious lady came down from heaven,\nHolding in her hand the palm of victory.\nShe came to Virtue and took him to her presence,\nSaying, \"Alpha and Omega has sent him.\nAs far as I could understand,\nThat lady's name was Predestination.\nVirtue and his host she blessed with her hand,\nAnd in heaven granted them habitation,\nWhere to each of them a crown was reserved.\nShe said, in token that they were inheritors,\nOf the glory, they were gracious conquerors.\nWhich done, the ladies met again,\nAnd toward heaven they began to ascend,\nEmbraced in arms as if they had been knitted,\nTogether with a girdle. But so suddenly,\nAs they were vanished, I saw nothing with my eyes.\nAnd anon Virtue with all his company,\nKneeled down and thanked God for that victory.\nYet I had forgotten to tell you how many of Vice's host,\nFlew down and sought peace, and hid themselves low.\nAnd begged mercy whatever it cost\nTo be her servants to Virtue, else they were lost\nAnd some in like manner sought faith and hope,\nWhat to do for peace they said they had not the might\nSome also to baptism swore to be her servants,\nSome to one, some to another as they could get might\nBut all to confession went to make themselves clean\nAnd as they came to the confessional he bade them go lightly\nBefore old Attropos had a sight\nFor if he took them, lost they were forever\nHe said Vice to forsake is better late than never\nSome also drew to circusision for succor\nBut by him they could gain but small favor\nFor he in it was held in derision\nNevertheless to faith he bade them labor\nPraying they would for old acquaintance grant him succor\nWell said, I will do it if I may do\nBut first for the best way, baptism go ye to\nFor by him soonest shall ye recover grace\nWhich shall bring you to Virtue through the process\nTherefore in any way make a good face\nAnd let no man know of your heavenliness.\nSo they were brought out of distress by Baptism,\nTurned all to Virtue, and when this was done,\nVirtue commanded Freweyll before him come,\nTo whom he said, I have great marvel,\nYou dared be so bold, Vices' part to take,\nWho urged you to do so and gave you that counsel,\nJustly unto that you shall make me prevail,\nThen Freweyll said and spoke most humbly,\nKneeling on his knee with a benign countenance,\nI pray you, sir, have pity on me,\nAnd I shall tell you the very truth of all,\nHow it was and who made me draw this way,\nForsooth, Sensuality his name they call,\nA said reason, I well know he is wild and wanton,\nStands none in awe,\nIs he so bold, Virtue, well he shall be taught,\nAs a player should to draw another draft,\nAnd with it came sadness with his solemn mien,\nBringing sensuality, being full of thought,\nAnd said that he had taken him prisoner,\nWelcome, said Virtue, now have I what I sought,\nBlessed be it, good Lord, as you would be, is it not nothing?\nWhy art thou so wanton and wild, he said, for shame.\nBut you shall be made more tame, I will speak with Frewey a little, then you will know what shall be your fineance. Frewey began to slacken, but such as you have sown, you must needs reap; there is no other way. Do not hesitate, let us see what you can say. What is your ability to recompense me for the great harm that you have done to me? Frewey spoke openly in response: \"But only Macrocosm, more have I not, Lord.\" I will grant it if it pleases you, I will accord with you, Vertue then made Reason his lieutenant, and gave him a great charge, Macrocosm, to keep. Sensuality yielded him recreation and began to anger bitterly, for he deemed surely his sorrow should not sleep. Then Vertue made Frewey bailiff and Reason the field to occupy during the season. And then Vertue said to Sensuality: \"You shall be rewarded for your busyness.\"\nUnder this form shall thou forsake both more and less, and undo the guiding shall thou be of sadness. Though it somewhat be against thy heart, thy judgment is yielded, thou shalt not resist. Even with that came in dame Nature, saying: \"Sir, you do me wrong by duress and constraint to put this creature, gentle Sensuality, which has served me long, among them that love him not to be under my control. As it were a castaway or a shoe clout.\" And indeed, you know well a rule I must keep within Macrocosm. I do not say nay to Virtue, but sensuality shall not perform your lust like as he has done before this, if I may. Therefore, sadness shall restrain you. Yet you shall have your whole liberty within Macrocosm as you have had free. And when Virtue had to Nature said thus, a little time his eye casting him aside, he saw in a corner standing Morpheus, who had before warned him of the very tide. A sycophant said Virtue: \"Yet we must abide.\"\nHere is a friend of ours not to be forgotten\nAfter his departure we shall entreat him\nMorpheus said, \"I thank you heartily\nFor your true heart and your great labor\nThat you are eager to come to me so readily\nwhen you understood the coming of the ship\nI thank God and you for saving my honor\nTherefore, this privilege I grant you\nThat within Macrocosm you shall have your dwelling\nAnd of five portals the keys you shall keep\nLetting in and out at them whom you please\nAs long as in Macrocosm your father will live\nBeware whose eye you will hardly with your mist\nAnd keep your works close there as in a chest\nSafe I would desire you to spare Pollucion\nFor nothing pleases me that sounds like corruption\nAnd who had said this, you took the keys from him\nAnd with his people he went towards his castle\nBidding reason take good heed and look about\nThat sensuality by Nature be not quenched\nKeep him short he said till his lust be spent\nFor it is better for a child to be unwrought\nThan to let him have the will and forever be lost.\nAnd old Attropos had seen and heard all this,\nHow Virtue had been astonished as he stood.\nHe said to himself, \"Somewhat amiss I trow\nMy patent is not all good. I'll run to the palaces,\nSaying to the gods, 'I see you jest, after a worthy while\nHave you made me gaping? How should I overthrow Virtue,\nWhen he fears not all your whole route? How can you make good your patent,\nI'd like to know. It's impossible to bring that about.\nFor I cannot strike him; it's out of doubt.\nGood Attropos said, \"God Apollo,\nAn answer convenient shall you have here.\nThe words of your patent dare I well say,\nThey reach no further but where Nature\nHas jurisdiction there to have your way,\nNota, and largesse to strike as long as it cures.\nAnd as for Virtue, he is no creature\nUnder the predicament contained in quantity,\nTherefore his destruction does not last.\"\nAha said Attropos, \"Then I see well,\nThat all you gods are but counterfeit.\nFor one God there is that can overcome all.\"\nTourn thys to whom you serve, both dry and wet,\nIn his service I will strive to enter, and if I may,\nOnce to his service come, your names shall be obliterated.\nThus went Atropos from the palaces, wrathful,\nBut in the meantime, while he was there,\nGlyding by the palaces, residence lingering,\nToward Macrocosm with a painted face,\nWalking a great pace, in the form as he had been a man of mind,\nHe thought he would make reason and sadness both rejoice,\nWith sensuality he was soon acquainted,\nTo whom he declared his matter privately.\nYet he was seen for all his face painted,\nThen reason came and commanded Pyke lightly,\nFor her ease, she said, I will console you,\nSo sensuality was kept under foot,\nThat to residence he could do no good.\nThen he went to Nature and asked her leave,\nHis intent to obtain what was best to do,\nShe said, \"Ever since Virtue of Vice has won the prize,\nReason with sadness has ruled the field so,\nThat I and sensuality may little be of use for the doing.\"\nFor I can no longer but only keep my course.\nAnd yet sensuality is stronger kept and she resides here, from these he went again\nFull of thought and sorrow, that he might not succeed,\nThen reason and sadness took two weeds,\nAnd all wild wantons out of the field began to weave\nWith all the slippery grass that grew from the seed,\nThat sensuality before them sewed and from thence forth kept it clean for Virtue,\nThen new grass in the field began to spring,\nAll unlike it in color, fair and bright,\nBut then I saw a marvelous thing,\nFor the ground of the field began to wax hard and white,\nI could not conceive how that might be,\nUntil I was informed and taught it to know,\nBut where Virtue occupies, it must needs grow,\nYet in the meantime while the field thus grew,\nAnd reason with sadness had governance,\nMany a subtle messenger was sent to it,\nTo know if it pleased him,\nNow prayer, fasting, and often penance,\nAnd when he might go privately, alms-giving,\nAnd he bade help where he saw need,\nWhile the field thus reveled in reason with sadness.\nMaugre dame Nature for all her carnal might,\nCame there Attropos void of all gladness,\nwrapped in his sheet and asked if any wight\nCould wise him the way to the lord of light,\nOr else where men might find righteousness.\nForsooth said Reason I trow as I guess,\nAt Virtue's castle you may soon find him,\nIf you wish the labor there to take,\nAnd there shall you know if you are not blind.\nThe next way to the lord of light I undertake,\nSo there went Attropos, petitioning to make,\nTo Righteousness praying that he might\nBe taken into the service of the lord of light.\nWhat said Righteousness, you old dotard,\nWhom have you served since the world began,\nBut only him where have you gone to school,\nWhether art you double or else the same man,\nThat you were first a sir, said he then,\nI pray you heartily hold me excused,\nI am old and feeble, my wits are dispersed.\nWell said Righteousness, for as much as thou\nKnowest not thy master, thy name I shall change,\nDeath shalt thou be called from henceforward now.\nAmong all the people who seem strange to you, but when you begin to make your challenge, you will fear where you come and will not be welcome to any creature. And as for those whom you serve, because they presume on you to take the high name of God, they shall be rewarded accordingly - perpetually among black fiends. And their names shall be put to oblivion among men, unless they are in disguise. A certain one said, \"Attropos, I begin to be glad that I shall thus be avenged of them, for they have made me so mad for such a long time.\" Righteousness asks, \"What do I say to thee?\" The Lord of Light sent the word through me that in the Macrocosm you shall see the sign. Therefore prepare your dart and look, and as soon as Virtue understood, he was pleased that it should be so. And even forthwith he commanded the priesthood to make him ready to see the field. So the priesthood went there with benevolence and conveyed the blessed sacrament.\nOf Eukaryst, the first were sent: confession, contrition, and satisfaction. Sorrow for sin and great repentance. Holy devotion with good dispositions. All these came, and also penance, as their duty was to make reparation. Against the coming of that blessed Lord, faith, hope, and charity were accorded. Reason, with sadness, did his diligence To cleanse the field within and without. And when they saw the bodily presence Of that holy Eukaryst, they humbly bowed. So was that Lord received, without doubt, With all humble cheer, debonair, and benign, Likely to His pleasure, it was a great sign. Then came to the field the minister final, Called holy unity with a chalice. The five high ways in particular, He anointed and made sanctuary. Whom He allowed death, which would not carry His fiery power there to put in us. As He was commanded, He took His dart, Called His mortal lauce, And bent His stroke towards the field's heart. Seeing priesthood, He bade good remembrance.\nTowards the field turn him and face it,\nFor except he all virtues thence must start,\nAnd even with that death there sense took,\nAnd then all the company clearly forsook.\nAs soon as death thus had sense take,\nThe color of the field was changed suddenly,\nThe grass therein seemed as though it had been bake,\nAnd the five high ways were murded upon it,\nFrom thenceforward none enter should thereby,\nThe posterns were also without let,\nBoth inward and outward fine shut.\nWhich done suddenly death vanished away,\nAnd Virtue exalted was above the firmament,\nwhere he cooks the crown of glory it is.\n\nPrepare by Alpha and Omnipotent,\nThe sweet fruit of macrocosm therewith he weets,\nAnd on all this matter as I stood musing thus,\nAgain from the field to me came Morpheus,\nSaying thus what cheer how liketh this fight,\nHast thou seen enough or wilt thou see more,\nNay, sir I said, I plight thee truth,\nThis is sufficient if I knew why,\nThis was to me shown for their theft he lore,\nCovet I to have if I get might.\nFollow me, for he had asked and take your delight. I followed him until he had me brought to a fore square herber (hospital) walled round about. Look and ask Morple here, you may find if you will. I put you under oath, a little while we stood. Until wytte, chief porter of that herber gate, required us in there eat. But when I came in, I marveled greatly at what I beheld and heard reported. For first, in a chair appareled royally, there sat Dam Doctor with her children, exhorting them. And about her were many a diverse sort. Some willing to learn diverse sciences, And some for perfect intelligence. Crowned she was like an Empress, with three crowns standing on her head on high. All things about her an infinite procession were to declare. I tell you certainly. Nevertheless, some in my mind there were, whom I shall tell you as God will give me grace. As I saw and heard, in short space, Fast by Doctor on that one side, sat holy Text, that opened his mouth to the people wide.\nBut not in comparison to this, Morally speaking, with a cloak context\nState and Scripture were written for them all\nHe sat always writing of that which should fall\nThese were the ones I knew there\nBy no manner of old acquaintance\nBut as I before saw them with Vertewe\nCompany in the field and having daily intercourse\nAnd as I thus stood half in a trance\nwhile they were occupied in her business\nAbout the walls my eyes began I dress\nwhere I beheld the marvelous story\nThat ever I yet saw in any picture\nFor on those walls was made a memory\nSingularly of every creature\nThat had been both form and stature\nWhose names I will rehearse as I can\nBring them to mind in order every man\nFirst to begin, there was in portraiture\nAdam and Eve holding an apple round\nNoah in a ship and Abraham holding a flintstone\nIn his hand and Isaac lying bound\nOn a high mound Jacob sleeping soundly\nAnd a long ladder stood beside him\nJoseph in a cistern was also there at that time\nNext to him stood Moses with his two tables.\nAaron and his arms supporting Ely in a burning chariot were present, and Elyze stood clad in hermit clothing. David with a harp and a sling was there, along with Isaiah, Jeremiah, Ezekiel, and Daniel, who was closed with lions. Abacuc and Micha were present, as was Jonas coming out of a whale's body. Samuel and Zachary were by an altar, which was standing bloody. Osee with Judith were conspiring over the death of Holofernes and Salamon. A child with his sword was dividing many more prophets, certainly there were more whose names did not come to mind. Melchisedech also appeared in my sight, offering bread and wine as a fitting offering to his kind. Joachym and Anna stood behind, embracing at the golden gate. And holy John the Baptist was in a desert state. Now comes to my remembrance, I was assured I saw Sodachy. And Amos was there with a solemn countenance, standing with their faces toward Sophonah. Neemyah and Esdras accompanied them. The holy man Job was present with Tobit the patient. These, and many more, were on that one side.\nOf that green herber was portrayed:\nMorpheus stayed a little time, then turned your face where your back was and behold what you see there. I turned as he bade me, with heart steadfast and countenance sad, where I saw Peter standing with his keys, Pole with a sword, James also with a scallop, and Thomas holding a spear and Philip approaching him. James the Less was next in the picture, standing with Bartholomew, who was all flayed. Simon and Thaddaeus showed how they were flayed. Matthew and Barnabas drew lots. Next to them was Mark, a lion holding a book and resembling an angel with gloryously spreading wings. Luke held a calf to hold his book, and John with a cup and palm in his hand. An eagle bore his book, and I saw them all standing thus: Gregory, Jerome, Austin, and Ambrose, with peacocks on their heads, looked like doctors. Bernard with Anselm, and as I suppose Thomas Aquinas and Dominic, confessors. Benedict and Hilary, religious governors. Martin and John with two bishops.\n\"were there also Crysostome, certainly\nBehind all these was worshipful Bede\nBehind him and next to him stood Origen\nHiding his face, as he was of his deed\nThey had shamed him, you know what I mean\nFor of error was he not all clean\nAnd on that side stood there last of all\nThe noble prophetess Sybil, whom they call\nLet me remember now, I pray\nMy brain is so thin I deem in my heart\nSome of the fleshpots that I there say\nIn all this while have I overcome\nA Benedictine none could I avert\nTo think on Andrew the apostle with his cross\nwhom to forget were a great loss\nMany one more were painted on that wall\nwhose names now come not to my remembrance\nBut these I marked in particular\nAnd more I could tell in continuance\nOf time but for this to show you the substance\nOf this matter in the midst of that herb\nSat Doctrine, colored as any crystal clear\nCrowned as I told you late here before\nwhose apparel was worth infinite treasure\nAll earthly riches I count no more\nTo that in comparison, valuing them as a mite\"\nOver her head honeyed a cloister fair and white. From whose bill proceeded a great stream, downward to Doctrine like a sunbeam. The words of Doctrine yield great redolence in sweetness of savor to her disciples all. It far exceeded myrrh and frankincense or any other tree spice or else gall. And who she saw at once she began to call. And commanded Morpheus that he should bring me near. For she would show me the effect of my desire. She said, \"I know the cause of your coming is to understand by my instruction. Sensibly the matter of Morpheus' showing, as he has led the way about in vision. Therefore, now I apply your natural reason to my words, and before you hesitate, you shall know beginning and end. First, where Colus was brought to Pluto by his own negligence, taken prisoner within the earth, for he sought it far. Signified is no more by that matter but only to show how it appears. That wealth unbridled daily at your eye Encreases misery and often causes folly. For like Colus, being at his large estate, \"\n\n(Note: The text appears to be in Middle English, and it is not significantly corrupted by OCR errors. Therefore, no major cleaning is required.)\nHe styled himself through his own lewdness, for he would deal where he had no charge. Right so wanton by her wildness, often brought him himself into distress, because they sometimes dealt too lavishly. What may be suffered more than overmuch wealth? By Minos, the Judge of hell, desperate, may be understood God's righteousness. That to every one He assigns his pain, according to his wickedness. Therefore he is called the Judge of cruelty. And as for Diana and Neptune's complaint, figured may be fools' feigning. For just as they made her suggestion to have me Colus from the course of his kind, which was impossible to bring to correction. For evermore his liberty has will the wind. In like manner, fools otherwhile are blind, wooing to subdue with her one hand, that is overmuch for all an entire land. But what follows thereof that you shall hear, when they came to the banquet. The great Apollo, with his sad countenance, so fair and courteously began to entertain them. He made her beard anew get on. Lo, what wisdom does to a fool.\nWhy are children sent to school?\nIt is often seen with sober contemplation that the wise are outwitted by fools,\nTheir whims and all their variability,\nChanging from earnest to merry play,\nWhat were they both amended that day,\nWhen they were driven to her wits' end,\nWere they not willing to grant him friendship,\nJust as fools, when they have done all they can,\nGive up their matter to oblivion,\nWithout reward they have no more brains,\nAnd yet it has often been said,\nWhen they have forgotten and set aside,\nThat they have afterward bought it back dearly.\nAnd as for all those who represent,\nTo be called gods at that banquet,\nThey resemble false idols only to this end,\nMorpheus was commanded there to fetch you,\nSo that you should know the manner and the get\nOf the pagan law and her belief,\nHow false idolatry leads them by the sleeve.\nFor soon upon the world's creation,\nWhen Adam and Eve had broken the precept,\nWhich clerks call the time of deceit,\nThe worldly people in pagan law slept.\nIn this time, Poets feigned many a fable to discern reasonable concepts, making them sound acceptable to those who would read or hear them. They added names to these concepts naturally, calling some after their inherent strength and might, others for their subtle, wise conjecture. Planets, for instance, have their proper names by astronomers, but the gods were so called by old Poets for their great fierceness in their spheres. Experience proves this at all years. As for the gods called by other names, I shall teach you about the one called by the lofty name of God. In this said time, the people were so rude that any new creature, man or woman, would loudly construct and conclude for the common good. The common people would call a god or goddess after the new thing they discovered.\nAs Ceres, goddess of the harvest, bestowed the abundance of corn,\nThe people called her throughout every land,\nGoddess of corn bearing in her hand,\nShe held all power of corn's increase.\nThus were the peasants deceived by ignorance.\nIn like manner Isis was called the goddess\nOf fruit, for she caused it to multiply,\nBy the name of Griffon, and so it came to be,\nThe name of Pan began to be deified,\nFor he was the first to discover the menstrual cycle of sheep,\nSome took it also by her condition,\nAs Pluto and Fortune and such others did.\nThus all that Poets placed under the cover\nOf fable, the rural people took,\nProperly as act rejecting the figure,\nWhich error some of them never forsook.\nOft a false mirror deceives a man's look,\nAs thou mayst daily prove at thine eye,\nThus were the peasants generally deceived,\nSeeing the deadly enemy of mankind,\nBy his power permitting entered the images,\nWithin the Temples to make the people blind,\nIn her idolatry standing on high stages,\nIn some cases, whoever used dangerous passages.\nDuring the time of devotion, from Adam to Moses, idolatry was widespread throughout the world in common usage. These were the gods you would find mentioned: and as for the others who stood by, they were polytheistic philosophers and poets, who fabricated the fables I speak of here. Then ended the time of devotion. During this time, Moses received the tables of stone on Mount Sinai, marking the beginning of the time of recognition. Standing alone on Mount Sinai, God gave him the power to redeem all his people. And then began the Old Testament, which was sent to the people through Moses. This period lasted during the Incarnation of Christ and its beginning. For then came the time of reconciliation, when the Son of Man willingly submitted to death for mankind. This reconciliation is described in holy scripture. This reconciliation was the time of grace, when the Church was founded upon the fair stone, and the key was delivered to holy Peter.\nOf heaven then hell dispersed,\nImmediately was mankind delivered from its font,\nAnd the new testament began,\nWhich the Christian people believe in present,\nDivided into three parts:\nHere you may see, if you wish to behold,\nThe first, behind the picture provided,\nThe second, in the left hand, shows the old prophet,\nThe third, on the right hand, is here described,\nThus have you in vision the very figure,\nOf these three times here depicted,\nThat is to say, the first, the age of deceit,\nFrom Adam to Moses, recording scripture,\nThe second, from Moses to the Incarnation,\nOf Christ, keeps remembrance, cure,\nAnd as for the third, you may be quite sure,\nIt will endure from thence to the world's end,\nBut now remember the fourth,\nWhich is called properly the time of pilgrimage,\nAfter some it was named otherwise,\nAnd called the time of dangerous passage,\nAnd sometimes the time of war that fully disperses it,\nBut whatever it is named, I will allow it,\nRemember it well and print it in your mind.\nIn this figure, what may you conceal from me? Else remember yourself in your heart, how Vice and Virtue daily occupy one of them to destroy, the other to bring him to eternal glory. Thus they continue to fight for victory. It is unnecessary to say more, for in this short vision you have already seen it. As for Atropos, her grave complaint to the gods signifies no more, but only to show how heavily a steadfast heart weighs upon her. Good will requires good will in return; discord has always been a friend to Death. For discord brings many to her, and Death thought he would avenge himself on their quarrel if he could. Because of her great unkindness, she was among them all in contempt. At that banquet of such small company, which caused him among them to cast in a bone, they gnawed it enough for each one. Thus one friend for another often says and does, and sometimes kinship becomes a disguise or a brother.\nwill for his ally ere he have cause to complain\nAnd where that he loves do his best pain\nHis friends matter as his own to take\nWhich often causes much sorrow to awake\nBe it right or wrong he charges not a mite\nAs toward that point he takes little heed\nSo that he may have his forward appetite\nPerformed he cares not how his soul speeds\n\nNota:\nOf God or Devil have such little fear\nHowbeit one there is that lord is of all\nWhich to every wight at last reward shall\nAnd as for you battle between Vice & Virtue hold\nSo plainly appears to the inwardly\nTo make exposure of it, new or old, were but superfluous\nTherefore refuse it\nIn man you shall find it war waged daily\nLike as you have seen it forty times before your face\nThe picture me behind shows it in little space\nAnd as for the macrocosm it is no more to say\nBut the lesser world to the common intent\nWhich applied is to man both night and day\nSo is man the field to which all were sent\nOn both parties and they that there went\nSignify no more but after the condition of every man's opinion. As for the noble knight Perseus, who took the field when it was almost gone, signifies nothing but the continuance of virtuous living till death has overcome. Whoever does this is rewarded immediately, as virtue was with the crown on high, which is no more but everlasting glory. As for Prudence and Predestination, each one rewarded according to his desert, is to be understood as nothing but damnation. To the vicious, is the very scourge of death. Reward for them who would pervert from virtue. And endless joy is to them that are elected, rewarded and to all that follow the same sect. And as for the keys of the posterns five, which were rewarded to Morpheus for his labor, signify nothing else but while man is alive, his five inward wits shall be every hour occupied in hell and in longing with fantasies, trials, illusions, and dreams, which Poets call Morpheus' streams. And as for Residency, there is nothing more to say.\nBut after confessing yet again to sin, which draws every man back to it with delay,\nTo crafty living, enticing him to win,\nWhile any man lives, it will never fade.\nThat accursed conclusion, to bring about,\nBut Reason with Sadness keep it still out.\nHere you have, properly, the true sentence,\nDeclared now of this vision.\nThe picture also gives clear intelligence,\nRegard it with good discretion.\nLook carefully and take consideration,\nAs I have declared, whether it is so.\nA knight said Morpleus, what did I tell?\nHave you not now your heart's desire?\nLook at the wall yonder before you,\nAnd all that time I stood in a wire,\nWhich way first my heart would yield more,\nTo look at a study I therefore stood,\nNevertheless, at last, as Morpleus bade me,\nI looked forward with a sad confrontation,\nWhere I beheld in portrayal\nThe manner of the field even as it was\nShown me before, and every creature\nOn both sides drawing in small space,\nSo curiously in so little a compartment,\nIn this whole world, nothing was ever made.\nIt was impossible in earth to be thought\nAnd when I had long beheld that picture,\nWhat said Morpheus how long shall thou look\nDaring as a coward at your portrayal,\nCome off for shame, thy wit stands a crook,\nI, hearing that my heart took towards me,\nTowards the fourth wall turning my visage,\nWhere I saw Poets & Philosophers say,\nMany one more than at the banquet,\nScorned the goddesses as I laid before,\nSome were made standing & some in chairs set,\nSome looking on books as they had studied sore,\nSome drawing all men and in their hands bore,\nAstrolabes taking the altitude of the sun,\nAmong whom Diogenes sat in a tub,\nAnd as I was looking on that fourth wall,\nOf Diogenes beholding the image,\nSuddenly Doctrine began to call,\nAnd bade me turn towards her my visage,\nAnd so I did with humble courage,\nWhat thinkest thou she said, hast thou not thence intent,\nYet of these four walls what they represent,\nThe picture on the first it stands at my back,\nIt shows the present time of pilgrimage,\nOf which before I spoke.\nThe time of dangerous passage is the second, directly against my face. The time expresses that of Devotion, while pagan law had dominion. The third standing to my left hand represents the time of Reconciliation. The fourth standing to my right hand determines the time of Reconciliation. This is the effect of your vision. Therefore, there is no need to ponder further. It would be in vain to exercise your wits. But during the time of Reconciliation, your time of pilgrimage should be well spent. And then, gracious Predestination will bring you to glory at your last end. And even with that, my first conclusion came to my mind. I was about to have driven sleep away and made me loud. That is, how Sensuality could be reconciled with Reason. Which caused me to kneel down on my knee and beseech Doctrine to resolve the doubt. Do Lord God said, \"Doctrine, can you not bring that conclusion to an end without me?\" Far from the wit and further from good sense, and even with that, Death appeared.\nShewing himself as if he would have wielded his dart within that herberet, but there was none for him, young or old, save only Doctorine told him. And when I heard her come with him and speak thus, I withdrew behind Morpleus, fearing lest he with his dart through Doctorine's words would have had or claimed any part of me that would have caused me great sorrow. Within that short time, Reason and Sensuality arrived. \"Welcome, Doctorine and Sensuality,\" Reason said. \"It is not long since we last spoke. You must decide this doubt before you go.\" And even with that, she broke the matter to them and told them about it everywhere. I would have stayed then if I had been able. For I looked as pale as coal. I would have crept into a mouse hole. \"Where is he now,\" Doctorine asked, \"who stirred up this strange and scattered matter?\" He is a coward,\" Doctorine declared. \"He hid his head and refused to use his power.\" Blame him not, Reason replied, \"for he always uses it when Death is so near at hand.\"\nYet is he able to withstand or at least otherwise flee from him,\nAs long as he can, who does otherwise is a fool, quoth Sensuality.\nWho fears not Death wisely despises him, what said Doctrine, how long has this custom been in use between you two?\nBe held and used thus between you both,\nYou were not accustomed to agree on certain things,\nYes, quoth Reason, in this matter always,\nTo every man have we given our counsel,\nDeath for to flee as long as they may,\nAlthough we otherwise have done our journey,\nEach other to repress yet without fail,\nIn this point only do we disagree, never.\nThus we have agreed in this matter for eternity,\nA said Doctrine then is the conclusion,\nClearly determined of the great doubt,\nThat was made and half in derision,\nShe called me then and bade me look out,\nCome forth she said and fear not this way,\nAnd even with that Reason and Sensuality,\nAnd Death from then were vanished the three.\nThen I looked forth as Doctrine bade me,\nWhen Death was gone, I thought I was bold,\nTo show myself, but yet I was sad.\nI thought my doubt was not as clearly and openly declared as it was presented to me,\nas a parable or a feigned fable, and doctrine my conceit began to see,\nwhy did you stand so still, in what study were you,\nhad you not filled your question, to the declared tell me your will,\nhad you not heard reason and sensuality declared,\nyour doubt here before the assembly,\nforsooth, I replied. I heard what they said,\nbut nonetheless, my wit is so thin,\nand also of death I was so afraid,\nthat it had gone where it went in,\nand so that matter I cannot win,\nwithout your help and benevolence,\ntherefore to express the true sentence,\nwell said doctrine then give attendance,\nto my words and you shall hear,\nopenly declared the concordance,\nit seems sensuality and reason in fear,\nif you heed it clearly it does appear,\nhow they were knitted in one open vision,\nboth against death held contradiction,\nwhich concordance signifies nothing more,\nplainly understood, but in every manner.\nBoth sensuality and reason apply more to fleeing from death than to being taken by it. In this point they agree, and in all other ways they clearly disagree. This is truly set forth the doubtful monk's discord. I heard one kneeling before me and thanked her humbly for her displeasure. She granted me leave to enlighten myself of the great doubts. Well was she worthy to be called Doctrine. If it had been only for the solution of my demand and this strange vision, I would have bowed my head in reverence. But she then departed, I cannot tell how. Morpheus said, \"Let us go hence,\" what should we tarry longer? Have you not heard a general answer to all your matters that you wish to move me? My time is drawing near that I must rest. And even with that, he took me by the sleeve and said, \"Go hence for that should I bestow. As good is enough as a great feast. You have seen enough, hold the content. And even with that, I went with him.\"\nUntil he had brought me back to my bed,\nwhere he found me and then privately,\nHe stayed away, I could not understand,\nsuddenly as he came, I tell you truly,\nAs I woke up from sleep, I began to shake,\nMy body all in sweat, for fear of the sight I had seen,\nWhen it was real, it had been true,\nThat battle raged between Vice and Virtue,\nBut when I saw it, it was but a sigh,\nA dream, a fantasy, and a thing of nothing,\nTo study it further, I had no thought,\nUntil at last I began to ponder,\nWhat cause was this vision shown to me?\nI did not know why, I took pen and ink,\nAnd paper to make a record,\nIn writing, taking consideration,\nThat no fault might be found in me,\nWhere I was accused, I ought to be,\nNot by mouth nor in memory,\nBut in writing, through many ways of accusation,\nMy heart might be torn to grief,\nAll this I saw as I lay in a trance,\nBut whether it was with my bodily eyes.\nOr not I certainly know not, that to discern I do not intend to reveal, So large by my will it does not belong to me, whether it be a dream or vision for your own wellbeing, All that shall read this, red or see, Take of it the best and let the worst be, Try out the corn clean from the chaff, And then may you say you have a sure staff, To stand by at need if it holds, And walk by the way of Virtue his lore, But always beware, be you young or old, That your Flesh evermore be more obedient to Virtue, Apply than to Vice, the easier to bear, The burden of the field that you daily fight Against your three enemies, for all her great might, That is to say, the Devil and the Flesh, And also the world with its alluring cheer, Which looks upon you ever new and fresh, But he is not as he appears, Look you keep yourselves always out of his danger, And so the victory shall you obtain, Vice from you exiled and Virtue in you reign, And then shall you have the triumphal reward, That God reserved to every creature Above in his celestial mansion.\nI wish infinite joy and bliss to endure, of which we desire to be certain. But the way there leads us, which often causes the good Lord to be angry, and our deserving behavior changes it from joy to pain and perpetual wooing. From his glorious sight, he withdraws himself from us because of our vicious living through our own folly. Therefore, let us pray to that Lord of glory, while we are on earth, that he will grant us grace to guide us to a place according to our regeneration, and may his name be multiplied by heavenly spirits. Which descends for our redemption, offering himself on the cross to his father. Now bless me, Jesus, who was born of Mary. Grant eternal joy after your last sentence. Amen.\n\nHere ends a little treatise named Le assemble des dieux\nPrinter's device of Wynkyn de Worde.", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "But by the means of Christ, I faith shall bring him from captivity\nWhereas debate, pain, and misery come from hatred's ground.\nTherefore, be merciful to me, that am charitable.\nFor where I am is no manner of vice.\nTherefore, submit yourselves to endure,\nIf you intend heaven to procure.\nFor hastiness proceeds with vengeance,\nWith sudden murder I assure you.\nAn abuser of justice hates my light.\nFor he the right will not discuss.\nHe loves darkness, hating the light.\nThat none argue his works.\nWhom God with me has adorned.\nTruth it is that by my magnanimity,\nI subdue princes for their offense.\nBut certainly, I should be subdued,\nIf I lacked the help of prudence.\nUnto me hope, which by my policy,\nBeing a man who erst was damned by sin,\nConsider what profit a man by me does.", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Here begins a right profitable treatise carefully compiled from many and various writings of holy men, to dispose men to be virtuously occupied in their minds and prayers. It declares the Our Father, Hail Mary, and Creed in our mother tongue, along with many other devout prayers in a similar manner, suitable for religious people as well as the laity. Here follows:\n\nThe famous doctor John Gerson, Chancellor of Paris, taking his cue from holy scripture, and in agreement with all other doctors, says as follows:\n\nOur most merciful Father in heaven, knowing our frailty and readiness to all sins, is ever ready during this wretched and mortal life to forgive us our transgressions, and to grant and give us His grace, if we truly order ourselves to Him with these truths following, said and done with all our heart:\n\nThe first, thou shalt say: Blessed Lord, I confess that I have sinned against thy goodness in these ways and in these ways. (Rehearse your sins)\nAnd I am displeased with this, and I will penalize and intend to do so, because I know I have grieved and broken your commandments. In the which you alone ought to be worshipped. The second says this truth. Good lord, I have good purpose and desire, with your help, to be rightly warned hereafter, that I do not fall into sin, and I intend to flee the occasions, as far as the possibility of my power allows. The third is this. Merciful lord, I have a good will to make a whole confession of all my sins when place and time convenient may be had according to your command and all holy church. These three truths, whoever says them unfaintingly in what place it ever be, he may be sure that he is in the state of health and grace, and he shall have everlasting life, though he had done all the sins of the world. And if he died without any other confession for lack of a priest.\nAs sleeping suddenly, death he should be saved, suffering before the hard pain of purgatory. Therefore, it is good counsel for every Christian man once or twice a day, early or late, or at least on holy days, to examine his conscience and remember if he can, unfaintingly, say these three truths: & if he does, he may be sure that he is in the state of grace. And if he cannot, but is willing to sin again and have his delight with deed, & willing not to flee the occasions of mortal sins, and so drowns not his will, as usurers, false merchants, or those desiring vengeance with such others, may be certain that the pope may not absolve such, give alms, and do other good deeds according to their power. The rather may God lighten their hearts and the sooner turn them to goodness. Amen.\n\nThy will be done as in heaven so in earth. Our each daily bread give us this day. And forgive us our debts, as we forgive our debtors. And lead us not into temptation. But deliver us from evil Amen.\n\nSo be it.\nHail Mary, full of grace, the Lord is with thee. Blessed art thou among women, and blessed is the fruit of thy womb, Jesus. Amen.\nI believe in God, the almighty Father, creator of heaven and earth. And in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered pain and passion, condemned to death, crucified, dead, and buried. He descended to hell. On the third day he rose again from the dead. He ascended into heaven. He sits at the right hand of God the Father Almighty. From thence he will come to judge the living and the dead. I believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.\nHope is trust in the mercy of God to be saved. It stands in the grace of our Lord and our good works.\nCharity is the end and the perfection of all the commandments of God. It stands in the love of God above all things, and thy neighbor as thyself.\nMankind, be humble.\nAs in boosting/disparaging/scornning/having a high heart/fairness/knowing/strength/virtue/pride of kin/vain glory/disdain of others/hypocrisy.\nPatience against Wrath.\nAs fighting/quarreling/hurting/beating/wounding/cursing/grumbling/desire for cruel vengeance &c.\nCharity against Envy.\nAs glad of another's evil fortune & to be heavy and sorry for their welfare, back\nGenerosity against Covetousness and Avarice.\nIn winning/being in bringing/selling/measuring/waylaying/gyling/treachery/sacrilege/simony/usury/theft/receiving of stolen goods/wrongfully withholding any duty to the church &c.\nGood occupation against Sloth.\nAs idleness/delight in sleep/neglecting to come to the laws of God/unwillingness to serve God/mismanaging time/displeasure/wanhope & such other.\nAbandonment against Gluttony.\nAs in much eating and drinking/breaking of fasts/desiring of delicate meals and drinks &c.\nThese are the five spiritual faculties.\nMind / reason / will / imagination / understanding.\nThese are the five bodily senses. Hearing seeing / smelling / tasting / touching.\nChastity against lechery.\nAs in thought / will / work / in sight / in feeling / in poking / or sin against kind with many other\nTeach / counsel / comfort / forgive / suffer / and pray for thine enemies.\nFeed the hungry / give drink to the thirsty / clothe the naked / herb the herbs / comfort the sick / visit prisoners / bury the dead.\nWisdom / counsel / knowledge / pity / understanding / strength / and fear of God.\nTemperance.\nIs it mean to be between too much and too little / and it stands in taking sufficiently that which needs and in refusing it is too much or too little utterly / Righteousness is a paying of a duty to each degree it duely belongs to / as to God praising and thanking / to thy neighbor love and charity / and to thyself busyness to fulfill God's will and his commandment departs good from evil / and it stands in choosing good and refusing evil. / Strength makes one mighty and hardy to do great things for the love of God and in suffering patiently adversity / and meekly taking prosperity. / Baptism, wedlock, the sacrament of the alter, confirmation, order, penance, and the last anointing. / Worship no false god. In which is forbidden witchcraft, enchantments, holy days hearing devoutly thy service, keeping thee out of deadly sin, & visiting the poor & helping to accord them that are at debate & such other. / Worship thy father and thy mother.\nGod thou shalt honor thy father holy church, thy spiritual fathers, thy fleshly father and mother, and the people of age, and prelates of the church.\n\nDo not strike any man with hand or curse with heart in backbiting, nor will I wish any evil or vengeance.\n\nDo no lechery. This forbids all adultery with bodily deed or spiritually, and all wantonness or provoking the same.\n\nDo not covet thy neighbor's wife. In this is not only forbidden the deed doing but also the desire and will of the heart.\n\nDesire not thy neighbor's thing, as house, land, beast, servant, nor anything that is his.\n\nThe sins that we daily do. The short time that we shall abide here. The uncertainty of the day of our death. The instability and frailty of us. The strict and fearful judgment of God. The bitter and unspeakable pains ordained for sins. The everlasting loss of eternal glory.\nRarely will you find time throughout the year when you will not have reason to confess some of the following: that is, hasty or negligent speech regarding the service of God, wasting time, or idle thoughts or insufficient reverence to God, our Lady, His saints, or your sovereigns. Or in forgetting God and His daily benefits. And not thanking Him for His creation and redemption. That He has granted you the ability to dispose of things better than others. Also remember your wooded words or noisome or false judgments in your mind, or false suspicions. You have spent the day and night well without sin, as if you had prayed or read little with such others. Also if you have exceeded your bounds in words or eating or drinking, sleeping or laughing with such others.\nRemember to keep the commandments of your sovereign's chastity, power, and silence in the appropriate places and hours. Also, if anyone in word or deed has offended you and given cause or occasion for grief, remember that. Additionally, remember if you have exceeded in the service of God with any words, verses, or inclinations, and such other things. Consider also the wandering of your mind, your eyes, and other unmanly behavior of your entire body. Also remember your unholy and noisome thoughts, which you should have resisted dwelling on by your will. Search also if you have grumbled for food, drink, or other necessities because they were not given to you according to your pleasure.\n\nIf you intend to please God and wish to obtain grace to fulfill these things, first you must withdraw\nyour mind from all transitory and earthly things, as if you cared as little for them as if they did not exist.\nGive yourself to God in all things, saying and doing only what you may get grace for in the first place. In all things, count yourself vile and simple, and regard yourself as nothing in respect to virtue, and believe all others to be good and better than yourself. In whatever you hear or see of any religious people who act contrary to this, beware, for often man is deceived by suspicion. Displease no creature and utter no language to praise yourself, though it were to your own profit when you can show your own conscience clearly. If any worldly person speaks with you and purposely utters vain words, remove yourself from such company as soon as you can to some good and spiritual occupation. Whatever befalls you or any other of your friends, give no charge of it. Rejoice not in prosperity, and do not be sorrowful for adversity.\nBut take account of all such things as nothing, and ever praise and thank God. Give charge as much as you can to the well-being and prosperity of your soul. Flee places of much speech as much as you can. It is much better to see one thing that displeases the see if the fault is in yourself, and then have compassion if it is not. Think that it may be and so let all things be to you as if in a glass, to see yourself. Grumble not against any person without you see that you may profit from whatever cause you have. Affirm neither deny anything outwardly, but let your nay or your doubt be powered ever with salt, that is to say, let them be spoken with discretion and patience. Be evermore ware of mocking and scorning. If you are light of content, see it be but seldom, have your communication but with few persons, and behave yourself so in all your saying that you speak not rather in a doubt than men should take authority or grow proud of your saying. The second you may obtain in this way\nGive yourself with great devotion to pray, and let your heart agree with what you say, both day and night. Remember also diligently that you imagine the state of those in whose remembrance you make your prayer. These three have always been in your mind: what you were, what you are, and what you shall be. Because of your body, you were foul slime of the earth, and now your body is the house of filth and dirt, and afterward it shall be worms' meat. Also imagine the pains of those in hell and how that pain shall never have an end, and how they suffer all these pains for a little delight and pleasure in sin. Also imagine the joy of paradise and how that shall never be finished and how shortly and soon it may be obtained. Then think what sorrow and lasting misery may be to those who for so little a thing here have lost such great joy continually.\nAnd when you have anything that displeases you or that you dread having, think, and if you were in hell, you should have it and all that you would not have. And so you shall suffer all things you have anything that pleases you or else that you desire. Also, when any feast of any saint falls to mind, think on him and what pains he suffered here for God's sake, and how short his pains were. Then think that the trials or tormenting of wicked men fade away. But good men with their trials here gain eternal glory. And wicked men with their excessive joy here gain everlasting pain. Furthermore, when you are accustomed to sloth and lack devotion, take this writing and imagine diligently all these things rehearsed.\nThink of the time you waste in vain idleness, and think that those in hell would give all the world to redeem the time they have wasted. Think that those in paradise will never lack such comfort. When you have any spiritual consolation or comfort, think that those in hell will always lack it. When you go to bed or to rest, think over what you have said, what you have done, and how you have spent your time, which was given to you to spend virtuously, have spent it well, give praise to God. And if you have spent it evil, weep and be sorry for it. And if you have said or done anything that grieves your conscience, eat no food until you are shriven and you may. Now for a conclusion, imagine in your mind two cities, one full of trouble and misery, which is hell, and another full of joy and comfort. Consider what could cause you to do evil or draw you from God. I believe you will find none such.\nI am certain if you keep all that is written here. The Holy Ghost will be with thee and teach thee to keep them perfectly. Wherefore keep well all these precepts and commandments, leaving none behind. Read them twice a week, on Wednesdays and Saturdays. And as thou findest thou hast done as it is written, give praising to God, who is ever pitiful and merciful in the world without end. Amen.\n\nI, Jesus, my maker and savior, to thy will and ordainment I commit me. I beseech thee, the whole for grace and mercy, so that I may be one of them that shall be saved. Teach me good Lord thy commandments to fulfill, and to do that I come before thee, eschewing all evil. Give me grace to love thee and to serve thee ever devoutly with meekness and humility.\nOf you, I come to ask for compassion, good counsel, and friendly consolation, and to do after good preaching and holy living. I come to rely on religion for penance for sin and to resist it, and to cry for mercy to Jesus and to thy Mother Mary. In whom I trust and shall serve, and never vary. Amen.\n\nV. \"Fiat voluntas tua\"\nR. \"Sicut in coelo et in terra\"\nAlleluia.\n\nBlessed Jesus Christ our Lord and Savior, who I know well came into this world not for the just and righteous, but for sinners to redeem them by thy death and shedding of thy precious blood. Now merciful and pitiful Lord Jesus Christ, forgive me and have mercy on me after thy great mercies, and for thy cross and bitter passion. For I am a sinner, and have greatly erred and offended thee. Not for thy sweet Jesus. I believe in thee and never denied thee nor shall I.\n\"I, good Lord Jesus, my faith and intention, the virtue of the words of holy prayers that I have spoken or shall speak, and behold not my inability and ignorance. But by your great goodness, may all my prayers, along with other good deeds done by me, or to be done, profit graciously for me, and for those I am bound to pray for, or who have need of prayer, whether living or dead, to the increase of your mercy, praise, and glory, and the worship of your blessed mother Mary and all saints. Amen.\n\nAlmighty and everlasting Lord God, Jesus Christ, I worship you. I glorify you.\"\nI thank you now and ever for making me, giving to me with angels' wit, reason and understanding, and hastening my redemption with great pains unto death, shedding your precious blood plentifully for me and daily defending us. I, Jesus my Lord God, my love and only comfort, who as the highest and singular priest offered yourself to God the Father as a host and spotless and undefiled sacrifice on the cross for our guilt and redemption, and have given it to us and left it in remembrance of your great charity, death, and passion, and therewith have commanded us to eat and communicate this glorious sacrament of your blessed body, wonderfully made by the virtue of the Holy Ghost, for our daily health, strength, and transgression. Therefore, blessed Jesus, to the blessed and praising world without end. Amen.\nAnd for as much that by the holy ordinance, the consecration thereof and offering up to thy high majesty for the quick and dead only belongs to the order of priesthood. For thy good Lord, of thy great pity and grace, make them finally consecrated. Ihesu, king of virgins, & lover of chastity. Remember how frail that our substance and nature is, & be merciful unto them and us as father, Lord, and God, after thy great mercy and for thy bitter passion. For to thee is only appropriate to be merciful, without which no creature may be saved. Behold, sweet Ihesu, that our will is to worship thee and praise thee in the best manner that we can or may, and like as thou hast begun with us here, so make us to continue in thine laude and service everlasting. And where it is so that they know themselves unable to do this heavenly mystery.\nFor thee on this day, and for all of us and singers refreshing and feasting, that we are relieved with this bread of line and lamb, the Immaculate, born of the blessed virgin Mary, may you rejoice in your praise and glory eternally. You said by your holy mouth, \"The bread that I will give, my body it is, for the life of the world.\" Whoever eats me, he shall live because of me, and he abides in me, and I in him. I am the bread of life that came down from heaven. He who eats of this bread will live forever. Now, sweet bread of life, make both them and us feel your sweetness and love, forsaking all vanities.\nCome into our souls and cleanse us, both spiritually and physically, sanctify us inwardly and outwardly, and be a continual defense of soul and body, so that we may come to your kingdom, there to be fed.\n\nGaudem in montibus salutaris,\nfelix fide flos decoris,\nMundi solacium,\nNunc letare celi choris,\nIn hoc festo et languoris,\nNostri sitis remedium,\nGaude Michaeli hac die,\nGabrieli Raphaelque messias,\nAngelorum ordines,\nVos precamur nobis pie,\nSitis causa melodiae,\nSupra celi cardines,\nGaude ventre consecratus,\nO Baptista mire natus,\nSacer degens seculo,\nPatriarchis sociatus,\nEt prophetis. Vita fluitas,\nFac finire iubilo,\nGaude Petre cui sodali,\nPaulo, Cristo speciali,\nLucens orbis climata,\nEt cetera generali,\nVestra sita loco tali,\nNos cum eis adiuna,\nGaude,\n\nEt Georgi tutor horum,\nCum Edwardo nobili,\nTu Laurenti regi lorum,\nUt tuamur poli choris,\nCum favore Stephani,\nGaude presul o Martine,\nNicholae, Hugo, line,\n\nPrecamur te, Erkenwaldi birine,\nIam cum tuis Augustine,\nDa supremum gloriam,\nGaude Virgo Katherina,\nMargareta.\nMagdalena, Brigida, Anna, fides et Cristina,\nNos servas tu, divina genitorum,\nGens celorum iubilat,\nV. Letamini in Domino.\nR. Et gloriamini.\nConcede quasumus omnipotens Deus,\nut intercessio sanctae Dei Genitricis Mariae,\nsanctorum omnium celestium virtutum,\net beatorum patriarcharum, prophetarum, apostolorum, euangelistarum, martyrum, confessorum, atque virginum,\nomnium electorum tuorum nos ubi letificet,\nut dum cora merita recolimus patrocinia sentiamus.\nPer eundem Christum Dominum nostrum. Amen.\n\nCast thy sight downward,\nshow meekness, both in thy heart and body.\nBeware of high speech and clamorous,\nand let thy words be few and reasonable.\nBe not light for to laugh,\nbut use ever sadness.\nBe still and keep silence,\ntill need require that answer must be had.\nKeep well the common rule as the holy place hath used.\nThink the most vile of all others,\nand so pronounce thyself.\nKnowledge the unworthy and not profitable to any thing,\nand so believe in deed.\nMake confession of thy sins and do it with great contrition. Be subject to all people for your master's sake, forsake your own will and love it in no way. Keep yourself from sin, fearing him above. Amen.\n\nThe first is to do what is commanded by your sovereign without grumbling.\nThe second is to make no exception, neither of the time nor of the deed to be done.\nThe third is to be glad and cheerful in your heart to do such deeds without any compulsion, setting aside all bestial conditions.\nThe fourth is to be quick in doing such deeds.\nThe fifth is to do them with all your might and power, thinking that your reward will be great.\nThe sixth is to do them also with all meekness, both in spirit and gesture.\nThe seventh is to continue such obedience to the end of your life, ever following your master Jesus Christ, who was most obedient for your sin unto death. Amen.\nTo evil done to thee, make no resistance.\nDo no evil for evil's sake, give not an evil answer.\nGrutch not against adversity, but take it as sweet as honey.\nAccept it for the best medicine and be glad in thy pain.\nTherefore thank God and look for more with all benevolence.\nAnd when thou hast no grutching in these, then mayst thou be fine.\nThese make perfect charity according to Paul's epistle.\nBe patient continually for any adversity.\nBe liberal to the needy and do good for evil's sake.\nOf other men's welfare, do not envy nor be heavy-hearted.\nLet not thy crookedness make good works multiply.\nSwell not inwardly by malice if thy neighbor prospers.\nLove to be in low degree and loathe to be high.\nTo labor for others as thyself do thy utter consumption.\nBe not moved for any cause to weep or to be angry.\nThink no evil to another for any provocation.\nRejoice not in wickedness but sorrow it rather.\nBe glad in thought and righteousness and hate dissimulation.\nFor such righteous adversity or tribulation.\nTo the church teaches the put full credulity.\nThat God has promised, trust it well without defiance,\nIn hope abiding his reward and everlasting glory. Amen.\nLove God above all things and thy neighbor as thyself. In these two is fulfilled all the law and commandments of God and perfect charity without which no man or woman can be reliable and come to heaven, & the which had among them they make their place or monastery a paradise on earth and themselves professed therein angels full pleasurable to God. Wherefore among the spouses of God be one will, one comfort, one heavenly unity. Remembering it is prince of peace and charity in whom they shall be wedded unto. Forsake ye the desire\nof temporal goods, for it is better to be rich with another in the world than to be poor in a monastery and to have a desire to have God. Blessed be they who are poor in spirit and so forth.\nThe more noble you are and come from respectable lineage, the more you should make yourself and be glad of poor and humble habit or clothing. Beware of ostentation and pride or the desire to be better arrayed than another sister is. Remember that you shall be professed and wedded to say, \"Peter was a poor man which greatly displeases God.\" Command yourself never of any goods given or to be given to the monastery or elsewhere, but always learn and use yourself to take the cross and to follow your spouse in penance, and do that you come for, keeping obedience, patience, meekness, silence, prayer, and such other as your religion will give you instruction. And in every way show meekness in your language, countenance, and all other behavior, and especially to your head and sovereign, which represents Christ your spouse, and that in all obedience, fear, love, and reverence.\n\"New disputing of their will or of others that are your sovereigns, but think it rightful that they do, presume not to correct their judgments. For if each man had the guidance of a ship that he was in, it would never prosper nor reach the harbor it desired. And as you are professed to the world, so be you in other men's deeds. Also commanded is obedience to your sovereign and nothing unrightful. Beware of idleness, which is the mother of all sin and uncleanness, so that by your office that you are called to, or by prayer, reading, writing, leisure, or other handwork doing, you may make your bodies daily weary and crucified. And thereby make your spirits the more quick and apt to the service of our lord in confusion of your enemy and increase of glory.\"\nAnd leave them to worldly people and to clerks. For at times the letter may harm you. Think ever that you had rather die than once pass the closures or boundaries of your monastery. If you have a faithful and just friend to whom you may open the secrets of your heart, then you have a great treasure. For often one is deceived, and seldom can judge the truth in his own matters so well as another. Know your own sins and endure them, and meddle with none other. Beware ever of distraction and flee it as if it were a venomous serpent. Let the speaker of such temptation be your contentment and departing from them may be ashamed, and with that may loathe forever to speak or do such things. Moreover, if you wish to see your spouse Jesus Christ in your mind, by contemplation keep your silence. For Saint Jerome saw many in Egypt among holy fathers that for seven years you must speak. Let it be in all peace and charity and with few words. Remembering that your spouse loves no void, you alone in all quietness in your souls.\nWhoever refrains his tongue will be blessed in all his deeds. Know yourself at all times to be gentle and earthly, and the glory thereof is as a flower in the meadow. Abstain from all desires of the flesh, which daily battles against the soul. Abstain also from lies at all times, as you would from hell, for Jesus your spouse in no way loves them. Be careful to maintain or correct such lies, which is abominable in the sight of God. If any stranger comes to you, let him know by your heavenly speaking and behavior that you are a well-taught spouse of Christ, and that they may glorify in you and for you and be edified by you. Keep the words of St. Jerome in your mind, which say: \"Whoever refrains his tongue will be blessed in all his deeds.\"\nTrust me truly, there is nothing more perilous to a man than a woman, and to a woman, nothing more contagious than a man. For either is chaff, and either is fire. And note this for a truth: pretty talking lacks no suspicion. That thing is not allowable to be seen, not allowable to be desired. More than any man can suppose or write, the devil rejoices when the memory of one man is fixed and had in a woman's heart. There is no poison in the world so noxious to a woman as affection towards a man, of whatever cause it proceeds or grows. You may see it: the desire of worldly women is ever in attire, gold, precious stones, and ornament outside the body, and therein they put their glory and felicity. In so much that it suffices not them their lust given by nature only, but they seek occasion and craft by the said premises to increase their said lust and desires to their great damnation. Therefore, beware of any costly habit or such vanities.\nCertainly says Saint Jerome: \"The principal desire is of such women that men should fix their eyes on them through provocation and the sight of their precious array. But they should consider that nature has given to gold and such other things a part that hangs upon it, which is but a vile carcass. O thou most vile and worse than any beast, how shameful would you be in your body if you adorned yourself thus. And this blessed Jerome says: I take them for no religious women who are to the king of kings. Beware of them and take heed with all humility to your dignity, lest your spouse be grieved and make a divorce and depart from you. If you knew and had once tasted how sweet your spouse is, you would have pleasure enough that passes all worldly pleasures.\"\nThis joy and pleasure had sent Jerome and many others, both men and women, to keep your spouse's mansion clean and adorn it with flowers of virtue. Remember also how, in your baptism, you forsook the world, envy, and all their pride and glory, which now you shall cover me under the greatest oath that can be, and thereby receive our Lord God in the sacrament in your first entering into religion. Beware also of vain glory, lifting up your visage and voice on high as women did in the world. Rebuking others or speaking of your noble blood or kindred, for in the spousal service and service of God, the poorest man's daughter living shall be equal and like to the greatest kings' daughters living on earth.\nYou must forsake all worldly pomp and vanity and take a new and more sure noble dignity by your spouse, Jesus Christ, which never shall have an end. The poorest of you brings more to the monastery. So, come with a meek heart and in will to forsake, if you had never so much. But she who brings much with a proud heart, and therewith to flaunt it, beware. Let no foul word or strife be among you, the deceit of the last day of Judgment sounds in your ears, and calls you, saying. Rise, daughters, rise, and come to your Judgment. Let your mind be with your spouse and with your blessed Mother Mary and the saints as often as you sing or read. Remembering that God is there present and sees what you do. Let none see you from the service of God or distracted.\nIn reading of prophets' epistles/gospels/saints' lives & other deeds of virtue, having books in your hands, studying or writing, people seeing you may say. Behold here the servant of God & the lanterns of the world. Beware also of gluttony, which is the mother of all uncleanness & corrupters of chastity. Keep your stomach rather empty than to take to it superfluities, otherwise you shall not need to take medicines for digestion. Use courteously to eat & not greedily or hastily, for in this you may sin. It is written in the life of St. Benet that a religious woman with a greedy spirit received a wicked spirit in eating in the garden. Also, those who use to drink wine go not without fire in their bosoms. And ever beware of drunkenness, remembering abstinence & fasting is a sure medicine for all diseases. And by them comes great virtue & grace. Not for your beware of undisciplined abstinence, which might cause you to have pain here & in time to come.\nWhen it is time for reading and repast, or any other good doctrine, beware of speaking of laughing, but take heed to the lecture. Knock quietly on your breasts, and if you can, with falling of tears, after your meals repeat your lectures or some notable things you have heard or seen before. And when you pray, be sorry for the ignorance of the people and their sins, and remember the souls that you are specifically bound to pray for, along with all other Christian souls. And if you wish to have the sweetness of contemplation, cleanse your heart from all worldly things. Be as if you were dead among them and buried in your sepulcher, which signifies your monastery, until the time you arise and appear before your spouse to receive his reward of his glory.\nWhen you go to your garden and see the herbs and green trees smelling of their flowers and fruits with their sweetness, marvel at the great power of God in His creatures. Then labor and give birth in your mind, or speak of the deacon and lift up your heart to heaven. And truly think that the Maker of them, who is your spouse in heaven, is unspeakable, fair, sweet, delightful, and glorious. But beware not to touch anything for vain or worldly use. Afterward, keep your tongue and take you to prayer and contemplation. And call to mind such heavenly things that you have heard or read before. In any way that you keep this point of God's law and the law of nature, do to another as you would be done unto you.\n\nThese short prayers following were taught by our Lady St. Brigitte. Say them often in the day.\n\nDomine Iesu Christe. I acknowledge that I have sinned. And willingly I desire to be cleansed through your most bitter passion, O Lord Jesus Christ.\n\nDomine Iesu Christe. You have redeemed us in your blood.\nLaus tibi (pro) amara passione tua. (Pray to you, O bitter passion of yours.)\nFather, Lord have mercy. Amen.\nAlso use daily kneeling in remembrance of the passion of our Lord and his five wounds, and of the great compassion of our blessed lady. Five Pater Nosters, Five Hail Marys, and a Credo.\nDeus propicius esto mihi peccatori. (God, propitious to me, a sinner.) Iesu, filius Dei, miserere mei et omni populo Christiano. (Jesus, Son of God, have mercy on me and on all the Christian people.)\nSemper deo gratias. (Always thank God.)\nPray for your brother Thomas Betton, who made this little quarter and exhortation necessary and needful for those coming into religion.\nLerne to keep your books clean.\nprinter's or publisher's device\nINRI (Jesus of Nazareth, King of the Jews)", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Daughter and see the fruitful example of virtuous living to edify your soul and to comfort and increase your spiritual labor in all works of pity: For as I trust, by the gracious gifts of our Lord Jesus, your will is set to please Him and to serve Him in all holy exercises through the virtue of obedience under the counsel and teaching of your spiritual governors. And since I feel, through long experience, the inner inclinations drawing me with pity to comfort all who have need, both living and dead, therefore I purpose, by the Lord's mercy only in His worship, with trust in His grace and leave by your prayers, to translate into English the legend and the blessed life of a holy maiden and virgin.\nThis was and is called Katheryn of Senne. This legend was compiled by a worshipful friar Raymond of the Order of St. Dominic, doctor of divinity and confessor of this holy virgin. In this translation, I leave out the two prologues that the same friar made in Latin at the beginning. They are beyond your understanding. I also leave out certain points of divinity that are beyond your comprehension and touch only matters relevant to your learning. Now, as I said at the beginning, daughter and see what you hear or read of this holy maiden and virgin. Give full credence to what I shall write. The truth may be proven without any feigning through the biographies of her confessors and the verifications of creatures who lived in her time. Also, the events I shall relate.\nThis book shall be divided into three parts, and each part of the book shall be divided into diverse chapters. These chapters have been compiled at the beginning in the manner of a calendar, so that you may readily find: Which matter in the book you desire to hear or read:\n\nThe first part of the book shall be about the birth and holy works of that maiden from her childhood and tender age, up to the time that she was most merciliously and graciously espoused to our Lord.\n\nThe second part contains the manner of her conversation from the time of her espousal to our Lord, and what our Lord worked in her up to the time she passed out of this world.\n\nThe third part shall show the passing out of this world of the same maiden with miracles which our Lord worked for her in her life and after.\nChapter I\nThe first chapter of the first part of this blessed maid and virgin Catherine treats of her progeny and other matters which touched her or she revealed openly abroad: And of her father and mother and the conditions of her,\n\nChapter II\nOf her birth and of the marvelous working. Which our Lord showed in the body of this holy maid and virgin,\n\nChapter III\nItem of the vow made of her virginity and of other virtuous living and miracles which befall her until she came to the age of maturity to be wedded to a man: but wedded she was not and never wished,\n\nChapter IV\nItem how her fervor of devotion was withdrawn, which our Lord suffered for the increase of more grace following: and of her strong patience with which she suffered many injuries,\n\nChapter V\nItem of the victory which she had.\nThey that desired her, and this was by a cultured one whom her father saw in a vision of St. Dominic,\n\nItem of the hardness of her bodily penance and of affliction,\nItem of the last victory that she had in a bath: And how she took the habit of St. Dominic, which she had long desired before,\nItem of the beginning and foundation of the religious state of the sisters of the penance of St. Dominic: And why the manner of living of the sisters,\nItem of her wonderful increase and how she profited in virtue and holy living, And that she should be praised in all things which she rehearsed to her consoler of graces for her lord,\nItem of a noble doctrine and notable which our lord gave to her in the beginning and of other doctrines in which he founded her manner of living,\n\nChapter xi\nItem of marvelous victory of temptations by another doctrine given to her by our lord,\nAnd of a familial or homely quality which she possessed.\nItem: The remarkable betrayal of this holy maiden and virgin, with whom she was married in the faith of our Lord and to our Lord with a ring.\nC XI\nChapter I\nThe conversion of this holy maiden and virgin, and how the gifts which she had received from our Lord privately enclosed within herself, were publicly revealed to the world. And firstly, how our Lord commanded her: that she should be conversant among men:\nC II\nItem: Remarkable deeds which she performed and miracles which occurred at the beginning of her conversion among men:\nC III\nItem: Wonders which she did in aid and comfort to the necessities of the poor and needy:\nC IV\nItem: Remarkable deeds which she did in humble and devoted service to those who were sick:\nC V\nItem: The singular manner of her living, and how they were amazed by her remarkable fasting.\nChapter VI\nItem: The wonderful raising and excesses of her mind.\nItem of remarkable revelations given to her of our Lord.\n\nItem of some miracles graciously performed by this holy maiden and virgin concerning the health of souls.\n\nItem of some miracles performed in her life by her for the benefit of men's bodies.\n\nItem of miracles performed by this holy maiden and virgin concerning the deliverance of those afflicted and tormented by demons:\n\nItem of the gift of prophecy. And how, through that gift, she delivered many men and women from perils, both of body and soul:\n\nItem of miracles worked by our Lord through this holy maiden and virgin in herbs, breed, wine, and other things that had no life:\n\nItem of the frequent reception of the holy sacrament from the altar and miracles performed by our Lord concerning this holy maiden and virgin regarding that holy sacrament and other relics of saints:\n\nChapter 11\nThe death of this holy maiden and virgin and miracles that occurred after her death: And first of the\nWitnesses who were present at her passing and endorsed the author of this book, listing who they were:\n\nItem of the marvelous things that happened to a maiden and virgin for a year and a half before her death, and of the martyrdom she suffered at the hands of the wicked demons, of which she ultimately received her bodily death:\n\nItem how this holy maiden and virgin desired to be freed from her body and be with Christ, which is preceded by a devout prayer she made, and is detailed in another book she wrote; and what is generally and briefly contained in that book is written here with the same orison:\n\nItem of the time she spent and when she departed from this world, and of the sermon she gave to her spiritual disciples and sisters before her passing, and how she instructed them in general and specifically on how they should conduct themselves when she was gone:\n\nItem of tokens and miracles that the Lord worked after her death.\nIn the city of Genoa in Italy, and of the province of Tuscany, there was a man named James or Jacob. His father was commonly called Bevucasan in the local speech of the region. This James was simple and virtuous, without fraud or deceit to any man, fearing God.\nAfter the death of his father and mother, he took a wife from the same city; her name was Lapas. She was a woman without such malice that is used among men in our time, although she was very busy with household matters and money and servants, as it was known openly to all who knew her while she lived on earth. When they were joined in marriage and lived virtuously in simplicity, they had sufficient temporal goods. And they were both gentle and commendable in birth. Our reverend Lord blessed Lapas graciously and fulfilled her plentifully with the birth of children, as a fruitful vine in the house of Jacob, who was her husband. For each year almost she conceived and bore a son or a daughter, and often two sons or two daughters. After a time, this Jacob passed out of this world. Lapas, his wife, as a singular laud and commendation, rehearsed and said to Master Raymond, the confessor of this:\nA holy maiden and virgin and glorious martyr was Catherine, who was of such likable disposition and so moderate in speech that whatever occasion came or trouble or tribulation, she exceeded never in speech with hasty or angry words. But when she saw any of her men distressed or heard them speak angrily or bitterly, she comforted each of them with a glad and cheerful demeanor.\n\nAnd in particular, he addressed his wife Lapas, for on one occasion, one of his neighbors died and wrongfully demanded a great sum of money from him, which he owed not for any reason. And so much he vexed him that simple men with the might of other friends supplanted him with great wrongs, leading him to the loss of all his goods. In all this time, this good man could never suffer in his presence a man to curse him wrongly or speak harm of him in any way. So much did he blame his wife Lapas.\nwyth softe wordes: and sayd suffre dere wyf / ye good day be to the for our lord shall she\u2223we hym therrour. & he shall be oure defen\u00a6dour: whiche wordes were founde southe afterward: for the veryte was shewed o\u00a6penly as lyke to a myracle: And he for payne that he hadde in his conscyence de\u00a6lyuerd agayne how moche he hadde errid in his wrongfull persecucion to the good man Jacob / Thyse wordes sayde Lapa to mayster Reymonde to whos wordes he yaue full truste / for as it was knowe to all that knewe her: she was of soo mo\u00a6che symplenesse at her age of xxiiij yere: that though she wold haue lyed: she \nAnd soo was the commyn testymonye of alle tho that knewe her husbonde. Ja\u2223cob that was he a man ful symple by In\u00a6nocencye and ryghtfull: alwaye fleyng from euyll: Also this good mannys softenes in speche was soo vertuous / that alle his meyny namely wymmen dame sels taught in his soole myght not speke ne here noo worde that were not semely or dyshoneste: In so moche that one of his doughter whiche was callyd\nBonauen was married to a young man named Nicholas, of the same city, with whom many other young men of his age conversed. They spoke freely to one another, and he with them, using foul words about dishonorable matters. Bonauen, at last, was so grieved by this that she fell ill, and from day to day she grew thinner and weaker, nearly wasting away. Her husband saw this and asked her the cause of her grief and illness. She answered, \"I was brought up in my father's house. I was never accustomed to hearing such words as I do every day. I was never taught by my father and mother. Therefore, I tell you the truth, this dishonest speech should be avoided from this house within a short time. When her husband heard this, he both avoided that wicked company and the fellowship.\nJacob was greatly honored more than ever before, not only because of the virtuous living of his father and mother, but also because of his wife, their daughter. After this, Jacob forbade his companions never again to speak such words in her presence, and they obeyed. The softness and honesty of Jacob's household improved in moderation, while the dishonesty of Nicholas' household, which had married Jacob's daughter, was exposed.\n\nFurthermore, you should understand that Jacob engaged in the craft of making colors with wool and woolen clothes. This craft was practiced not only by him but also by his sons. In that country, they were called dyers. It is worth noting that wonderfully, God had ordained that a dyer's daughter would become the spouse of the Emperor of heaven, as you will see by God's grace in this book. Some of what I have shown in this chapter was known to a larger part of the city, and some of it was known to the confessed Catherine and her mother and many religious and secular persons.\nNeighbors and kin to the same Jacob and his wife. When this named Lapas, who was like a fruitful vine in fully satisfying her husband Jacob in bringing forth sons and daughters frequently, it happened about the last time of childbirth according to the custom and decree of the Lord's mercy, that she conceived and gave birth to; two daughters, free and healthy by nature. But much freer in bodily strength as it seemed outwardly, but strength and stability they had in the sight of God.\n\nWhen Lapas, the mother, earnestly beheld them, she thought she had no need to nurse them both further with her own milk. Therefore, by a good judgment, she committed one to a wet nurse and kept the other and nourished her with her own milk: And so it happened according to the Lord's ordinance that she chose that daughter for her own keeping, whom the Lord had chosen for His spouse from everlasting time. Both they were.\nReceived the grace of baptism, and although they were of God's chosen children, the maid was called Catherine, and the other was called John. This sister, after receiving the grace of baptism, went forth to heaven. For in a short time after she passed out of this world, Catherine remained suckling at her mother's breasts, as it was ordained by God that she should draw a long chain to heaven. Her mother considered that Catherine remained and that the other was deceased. She nourished her more diligently, hoping that she was chosen to abide and be God's child. And often this mother would say to Master Raymond, her confessor, about this holy maid: \"I love Catherine exceedingly above all the sons and daughters that I have ever had.\" She also said to him: \"I conceive so often that I can never nurse any other child with my own milk: Catherine, I nourished until the end of the time it was necessary for her to be under my care.\"\nIn that time, she conceived not as it seemed that our Lord had granted her a time of rest from bearing children. And in that daughter who was to come and attain and reach the end of all perfection,\n\nBut yet this mother Lapa, after the nursing of Katherine, conceived and bore a daughter who was called Joan. And when this maiden was brought forth and consecrated to God, and had left the milk, and took bread to eat while she was alone, she began to be so acceptable and so beloved by all those who saw her, and so wise, that even her mother could not keep her in her own house. Each man among her neighbors and kin took her home with them, and they were glad to have her among them to hear her wise speech.\nThe young maid's joy was so great that they did not call her by her own name, Catherine, but Eufrosyne. The reason for this, they did not know themselves, but she later suggested it was a mystery as she intended to follow St. Eufrosyne in her living.\n\nThe confessor who wrote this legend believed that the young maid spoke in some solemn manner as a child, and the sweetness of her holy conversation could not be expressed lightly with tongue or pen by those who knew only its truth. She had an inner working that was evident not only in her speech but in her behavior, drawing many souls to God through her grace. Her great joy and savior in God excluded all heaviness from the hearts of those who were conversant with her.\nThat which troubled the soul was put away. The remembrance of each trouble or anger was taken away. And from this followed great rest and stability for the soul in each man, which they had before, causing each man to wonder about themselves and rejoice with a new manner of gladness. Each man in his own soul cried out and said: \"Let us make three tabernacles for our dwelling place.\"\n\nAnd none wondered for doubts, he was there hidden invisible in the breast of his spouse, who was transformed in the hill. As St. Peter and other apostles said:\n\nNow furthermore, concerning our purpose, this chosen maiden, in her full tender age, soon began to grow and was comforted with the Holy Ghost as a sign that she would soon be filled with the divine wisdom. About her age of five years, when she was taught to say the angel's salutation, \"Hail Mary,\" she recorded it carefully and said it frequently. And when she could say it as she was inspired from heaven:\nShe began to greet our lady as she ascended on a stair and coming down the same stair at each landing to worship our lady with an Ave Maria. She related this to her confessor later in secret.\n\nAfter this holy beginning, it increased every day. And as it pleased the Lord, when she had done what they were bid to do in her going homeward again by the way which is called in her tongue Walls' Pace, this holy maid lifted up her eyes: and against the church of the Free Friars, she saw in the air a beautiful chamber sumptuously appointed with all riches and honesty. Our Lord Jesus Christ in a imperial throne, clothed with pontifical vestments, had His head covered with a papal mitre.\n\nAnd with Him were St. Peter and St. Paul, and St. John Evangelist. And when she beheld all this, she was first astonished. But by a vision, she steadfastly stood still and, with a loving and devout heart, she looked on her Savior both bodily and spiritually.\nAnd once our lord drew her love to him, the grace of this gift from God was effectively put in her. She was transformed and raised in spirit to our lord whom she saw and beheld with such great spiritual likeness. Her going and her way were out of her mind. She, who by nature should be fearful, was instead fixed upon that blessed vision, unable to remain but for being touched or taken away by some other body as long as the vision lasted.\n\nBut at last,\n\nHe called after her aloud and she answered not, paying no heed. Then he approached and called her again, but his voice did not help.\n\nHe wondered and went thence and took her by the hand, saying, \"What do you here? Why do you not come forth?\" She immediately cast down.\na little girl as she had awakened from a heavy sleep and said, \"If you saw that I wept, you would not have let me depart from this holy vision:\nAnd as soon as she had spoken,\nBut the vision was all withdrawn and ceased, as his will was which had appeared to foretell: And she could not be comforted without a sharp stroke of sorrow.\nAnd as soon as she had avenged herself with sore weeping for the sorrow that she cast down her eyes: And from that time and hour, this young maiden and virgin Saint Katherine began to grow old in virtues and sadness of manners and to have a wonderful wit and a feeling body but.\nIn so much that her deeds were\nBut they seemed rather to all men that they came from the wisdom of a great revered age:\nSo that she was shown to be the fire of divine love kindled in her heart, by which virtue her intellect was made clear. Her will was fervent, her memory comforted, and all her outward working showed in all things the rule of God's law:\n\u00b6 And as she said in\nA confession to her confessor, made humbly and lowly, that she learned and knew at that time without teaching from any person or reading or hearing from anyone, except for the lives of Saint Dominic. She had such a great desire to follow the living of the holy fathers and saints that she could think of nothing else but how she might come to it. And because of this, many new things began in that holy maiden, and her holy living and deeds brought wonder to all men. After that time, she sought out a private place to stay in quietly when she wished to engage in bodily affections, and when she wished to occupy herself in prayer and holy meditations. In that place, at certain times, she scourged her little tender body with a little scourge. She gave up all manner of play.\n\nBy the example of this young maiden, many damsels were inspired.\n\nAll these were but signs of greater marvels that were to follow after that.\n\nAccording to her mother, full (end of text)\nOfte to Master Raymond.\nAnd she, when he asked, could not deny it: that frequently going upward and downward, the signs of her father's house were visible to all who saw her. Swiftly\nAnd because she had a great desire in the beginning to say \"Ave Maria\" to Our Lady in going up and down on her father's grave, therefore it is to be supposed that this miracle occurred there rather than in another place.\nFurthermore, because she had knowledge of the lives of the holy fathers of Egypt through revelation, therefore, with all her strength, she was greatly stirred to follow them. In her young, tender age, she fervently desired to be in the wilderness like the holy fathers of old, but she could not fulfill her desire by what means she might, and because it was not ordained of God that she should dwell in such a solitary place. Our Lord suffered her to remain according to her natural disposition as in that.\nShe could no more.\nShe knew what she should do regarding that purpose, concerning her children's writing she would reveal to them. And it happened that with her fervent will to her purpose, she overcame the tenderness and fear of her age, but yet she did not have a complete victory. Early one morning, she thought to go to the desert or wilderness and stay in a solitary place. For her child's provision, she procured a loaf of bread and nothing more. Then she went towards her sister's house, which was near the gate, called the gate of St. Anselm. She passed her sister's house and went out at that gate, which she had never done before, and so she passed on until she came to a way out of the city where she saw no houses standing near as she did in the city.\n\nAnd then she thought she was near the desert, yet she went somewhat further, and at last she found a little cave under a bank, which pleased her well. And forth she went in with it.\nThe maid was pleased that she had found the wilderness which she had desired. Although the Lord Almighty God, whom she longed for and received His holy blessing, which gladly accepts all holy desires, had not yet disposed His spouse to live in that manner, yet He would not allow the deed she did of good desire to pass away without a sign, to show her that she did please Him. And as soon as she began to pray fervently there, she was lifted up a little and a little from the earth, and her body rose as high as the height of the cave would allow, and she stood in prayer from morning till noon.\n\nThe maid perceived well that she was raised from the earth, and at that time she thought it had been the word.\n\nAnd soon, by the ordinance and might of the Lord, she was borne up in the air and set before the gate of the city without any harm, and she\nWent home in all haste that she could or might. She told this to a cousin of hers named Laxa. But to her father and mother, all this was hidden and unknown until she reached an older age, for they thought she had come from her sister's house, which was wedded. This is partly shown in this chapter. Laipa, her mother, told Master Raymond, who was her last confessor and in some part herself, and Laxa, her cousin, not withstanding, that he had great sweetness of all that I have written and said before, except for the last part about her first confessor, who was nursed in her father's house, and of many worthy and true matrons. So much virtue and grace was in that vision, which is rehearsed in the next.\n\nShe spoke to Our Lady and said:\nOh most blessed and holy Virgin, who first among all women thou hast honored for eternity with thy virginity, offering to Him a vow, from whom thou wert made the mother of His only Son.\nThy pity, why which may not be spoken or told, I beseech and pray, that it be none of my merits and notwithstanding my unworthiness moves a gracious lady to do me so much grace, that thou make me spouse to him only, whom I desired with all the strengths of my soul, and that is thy holy son, my lord Jesus Christ, and here I make to him and to thee, the full promise that I shall never take another spouse, and I shall keep to him my virginity undefiled after my might, and thou, maids, that read this, see how ordinarily all the gifts and virtuous works and deeds of this holy maid were disposed and ordered by that everlasting wisdom, which mightily disposes all things in softness. In the age of sixteen, she saw her spouse with her bodily eye, and took from him his blessing. In the age of seven, she made a vow of virginity. Take heed also by what assent and what order she kept in breaking her vow. First, she desired and asked to have him as her spouse,\nWhoever her soul loved. After that desire and asking, she forsook every manner of spouse, being faithful and true to him for eternity. This petition could not be denied. Take heed also of whom she prays and for whom she prayed, and how she prays. First, she prays for the lady, who has properly acted the liberality and the freedom of all graces, and cannot but ever grant and give grace. Be a man never so foul for sin, she holds herself devoted to both the wise and the unwise. She despises none, she opened her hand to each man who had need, and stretched out her palms to each poor man, and showed herself to all people as a well that never failed. How should that gracious lady not receive the petition of virginity from that holy maiden, who graciously first among men found out the holy and clean life?\nA virgin named Mary. How should our merciful and pitiful lady deny this little maiden her son, who drew him from heaven to the earth, so that he might be given to all who believed in him? Now you have seen whom the maiden prayed. Since I now pray for the one for whom she prayed, she asked for the same thing that he himself taught her to ask for. She sought that which he commands all men to seek who will be sought. And he himself who is to be sought cannot put it away or take it off. And the petitioner of such a thing must have grace according to our Lord's promise where he said, \"Ask and you shall receive. Speak and you shall find.\" He also said in another place, \"First seek the kingdom of God and his righteousness.\"\n\nTherefore, when this maiden, so earnestly and at such a tender age, sought the Son of God, who is himself the kingdom of God, how or in what manner could it be but that she should find what she sought or have what she asked for? Furthermore, now see in what manner she sought him.\nShe prayed or asked for what she desired, and you shall clearly see that her prayer could not be done away with or voided. She disposed herself to receive what she asked for, not only for the present time but for all the time to come. She removed all her obstacles, clothed herself with a pleasing garment of poverty before him from whom she asked her desire. She bound herself and obliged herself with a solemn vow to God. And so strictly restrained herself that neither the world nor the devil should alter her disposition.\n\nIn all this time, there fell no conditions, which a prayer should have,\nbut that the prayer must be heard that she asked for herself. She asked humbly, and that was all health, faithfully she stood and steadfastly represented her perseverance. She made a perpetual vow, by which she remedied all that should be an obstacle for her piety. Here you can surely conclude that she must be heard by our Lord.\nThen she thoughtfully believed that, as she asked, she received from our Lord. And took her Lord and her love for her everlasting spouse of His blessed Mother, as she desired, with the help of that glorious lady, she was joined for eternity to her dear son by a perpetual vow of virginity. This will be proven with the help of our Lord by a clear token in the last chapter of this first part. But now furthermore, you shall know that after this vow, this maiden began every day to grow more holy and holy. And in that tender age, she began to take care with her flesh, which yet began never to rebel. But nevertheless, she determined to take a way from her flesh all fleshly meat as much as she could. Whenever flesh was laid before her, as it often was, either she gave it to Stephen her brother or she consumed it very little and voided it, so that no body should perceive it. She continued always with her disorders, of which I spoke before, and increased them more sharply, either alone or all together.\nShe hired herself or with other young maidens. A great well-being for other souls' health began to be kindled in her, and this was wonderful in such a child's heart. She particularly loved all the saints who labored specifically for the health of men's souls. She also knew only through divine guidance that St. Dominic founded the order of friars preachers out of love for the faith of the holy church and for the health of men's souls. Therefore, she held this order in great reverence. Whenever she saw friars of that order passing by her father's way, she marked where they went and, when they had passed, she kissed the steps of their feet. From that time on, a great desire arose in her soul to join that order so that she might profit men's souls with other brethren of that order, but because she saw a great obstacle in this, she thought to follow St. Euphrosyne, as she was called in childhood.\nwonderfully, as in a prophecy, a maiden was feigned to be a man and went into a monastery of monks, in the same manner this maiden is proposed to seem a man and go to far-off lands where she was not known, and take the habit of the order of friars, where she might help souls and save them from perishing. But yet, not understanding that same thought and purpose lingering in her mind. Our Lord did not allow that thought to be carried out in deed, for love was taken from her mind and replaced with another end. In all this time, this maiden grew in body and increased in age, but much more her soul increased in virtue. Maidens grew fast, and devotion increased, faith was made clearer, hope was greatly strengthened. Charity multiplied her fervor. And of all these virtues, a virtuous and worshipful sadness was generated, and of religious matters put in the sight of all men.\nConsidered her deeds. The father and mother were astonished, her brothers and sisters wondered greatly. All the men of her father's household marveled at her high wisdom in such tender age. Among many notable wise words and deeds, one I will show you here in commendation of that maiden. It happened at that time, after seven years and before ten years of age, that for the devotion of her mother to Saint Anthony, she wanted a mass said in the worship of the same saint. She called her daughter Catherine and took a certain number of candles and a certain amount of silver and said,\n\nGo daughter to our parish church and pray our parish priest to sing or do sing a mass in the worship of Saint Anthony. And offer these candles and this money up to the altar.\n\nThis maiden was glad to do all that might turn to the worship of God, and she went at once to the church and performed her mother's bidding. But for the devotion that she had to hear mass,\nShe remained still at the end of the mass. And when all was I done, she went home again, but her mother thought she would come back immediately, as she had made an oblation to the priest. And since her daughter tarried so long after her, when she saw that she had come, she intended to reprimand her daughter and said, \"Cursed be the wicked tongues that told you should come no more.\" This was the manner of some men to speak to her in language that tarried too long. The maiden then, of great wisdom, heard what her mother said and kept still for a while and spoke no word again. But after a good while, the maiden drew her mother a face, and with great sadness of her meekly spoke to her mother and said, \"A lady mother, when I ever transgress or act against your bidding, beat me with a rod as you think best, that I may be more aware. Another time for it is worthy and right that you do so. But nothing I pray you for my faults curses, neither good man nor bad.\"\nnot showing you my degree, and it is a great sorrow to my heart that you heard these words. Your mother was greatly astonished and marveled little that her little daughter taught and instructed her in something, for she had no spirit left to blame her at that time for the wisdom she saw in such a young girl. Never the less, she would not have wanted her daughter to know this. Therefore, she thought to speak again and turned to her daughter and said, \"Why were you there so long?\" The daughter replied meekly, \"I went to hear that mass that you sent me to.\" And when it was done, I returned home again without lingering, for I had no fixed abode until I returned home. Your mother was more edified by these words than before and went to her husband. He, as a good man, gave thanks to God and kept it quietly in his heart and said nothing. \"Ladies, you may read or hear this.\"\nThis is the point where it becomes clear that one of the least among us perceives how our Lord increases His grace in this young maiden until she reaches the years of maturity for marriage. In the next chapter, you will see the number of those years. But I want to make it clear that I included in this chapter about the same maiden some things I had from her mother and others who lived in her father's house.\n\nAfter the wonderful and virtuous course of living in the first years of this maiden's tender age, our Lord's will was, in some respects, reluctant to allow her to fall as He had allowed full often some of His holy saints, to the extent that they should more mightily arise again and live more vigorously, and strengthen them to attain the right way, and the height of perfection and gloryously have the victory over the enemy of the soul, who is always the enemy of man's soul.\n\nI say these words here, for\nWhen she reached the age of eighteen, to be married, that is, twelve or a few more years, she remained at home and did not leave her father's house. Her father and mother, and her other relatives and kin, since they did not know the maiden's intentions, considered it necessary to seek out where this maiden might worthy and properly be married to some man.\n\nHer mother believed that, for her daughter's great wisdom, she should be married to a man of noble lineage. Therefore, she urged her to prepare herself extensively for her daughter's bodily adornment and attire. She taught her to wash her face frequently, comb her hair often, make herself beautiful, and avoid anything that would be dishonorable or make her face or neck appear foul. Whenever any man came to ask for her hand in marriage, she should appear more seemly and fair. This holy maiden was all of this.\nShe had made another vow and was determined not to obey her father or mother in this matter. With all her strength, she tried to please God, but no man in that way. When her mother discovered she had no desire for such a life, she was displeased and turned to her other daughter, Bonaventure, who had been married late. She ordered Bonaventure to treat her sister kindly and help her prepare for marriage in the local custom. Her mother knew that Katherine loved Bonaventure tenderly and believed she would be more easily persuaded by her suggestions than by anyone else. And so it came to be, as you will see later. Through the Lord's permission, Katherine was brought to him in various ways, both through her sister Bonaventure's words and example. At last, she...\nShe assented to her sister's wishes in choosing her attire, against her own will to never marry. But after the great pressure from her sister, she followed her will in such an array, causing her much sorrow when she was confessed with tears and sobbing. Each person should suppose that she had committed some grievous sin. She was often confessed generally, and whenever she came to that point, she accused herself harshly with weeping and sorrowful sobbing. But the confessor, knowing that it is a virtue of God for humble souls to recognize faults within themselves, even if they are small, found it great nonetheless. Nevertheless, since she accused herself and deemed herself worthy of everlasting pain for that sin, saving the mercy of God, he asked her whether she had purposed or intended to act against her vow during that time. She replied, \"no,\" for it had never been in her heart. He asked again.\nShe did it to please any man. In particular: or to please all men. She answered and said: there was no greater pain to her than to be held or seen by men, or for them to find her. Therefore, when her father's men learned the dyer's craft in her father's house came to any place or chamber where she was, she fled as quickly away as adders had come to her. She would never go to the window or the door of the house to see how men passed by. Then he said, why did you do that deed, which was but for a bodily ornament, a woman's adornment? Namely, when the apparel was not excessively so. She answered and said, I loved my sister to excessively, and as my thought loved her more than God at that time, therefore I wept without remedy and did great penance. Her confessor would have replied again and said, All the more was it a slight excess of love. And that deed, as from himself, was not I do for any wicked or evil purpose.\nEntoration / but for vain pleasure of her for the time, and that was not against the precept of God, she heard how her confessor replied. She lifted up her eyes to God and with a low voice cried out and said, \"A my lord God, what ghostly father have I now, which excuses my sins, and with a sore grutching against herself, she turned to her confessor and said, 'Father, think ye that this wretched and most unworthy creature of God, which has received from my maker nothing so many gracious gifts without my labor, and without any merit, should occupy any time in array and vain apparel of this rotten flesh which might or induce a deadly sin: I deem she said, hell suffices not to punish me: had not the pity of God graciously and mercifully dealt with me.'\n\nAfter these words, her confessor dared not speak more of that matter. But then, after that, he asked him if that blessed soul had ever in her life been kept without any spot.\n\nSo that she had kept it fully whole.\nA woman, both in body and soul: Not only from the sin of carnal stirring, but also from all manner of sin, she knew how virtuous and clean a soul she had. This witness and record he bore of her conversation, and he both spoke and wrote that he could never perceive or find, either by her general or specific confession, as often as she was confessed, that she had offended against the precept of our Lord. But if it were that which was told before, which he might not suppose was against her will, he did not believe any discreet man would suppose it. He also found her ever so clean from venial sins that he could perceive by her constant confession any kind of office: It was openly known not only to her confessors who knew her conscience, but to all who were conversant with her, that she never or seldom offended in word. Either she occupied her time in prayer and contemplation or else.\nIn good education of her neighbors, and during her sleeping hours, she would grant herself a quarter of an hour. Yet it may be called a meager amount. Whenever she prayed and engaged in holy meditations, thinking of the things she had learned from the Lord in her soul, her confession: Master Raymond is a true record of her for the time he knew her and tended to her conscience. It was more painful for her to eat her food than it was for a hungry man to be deprived of his. And a great torment it was to her body after she had eaten: unlike a fiery man in quenching his fever.\n\nThis was one of the reasons why she would eat her food as will be declared further on for the purpose of torturing and causing pain to her body: In what manner could such a soul be occupied: that was always occupied so with the Lord God, and yet not surprisingly, engaged in such good occupations. She accused herself so much for this.\nThis sharply confessed and wittily put herself in transgressions and offenses, such that if her confessor had not known her conversation, he might have supposed that she had transgressed where she had not. Rather, she deserved mercy.\n\nMaidens who hear and read this book: I said all this only for this reason, so that you may understand what follows, by the gracious gift of our Lord, which his confessor relates in this way. Bonaventura: Just as she was about to arrange this holy maiden as the world desires, she immediately urged her to encourage her in such arrangements through her counsel.\n\nShe could not in any way incline the maiden's heart, neither generally nor specifically, to show her bodily presence willingly to the sight of man, to that end only that she might be desired the sooner.\nbe wedded. Though her fervor of prayer and sweetness of meditation were slaked and withdrawn from her for a time, our Lord would not longer suffer His spouse, who had so specifically chosen, to be withdrawn and tarried from His special service. In a time when the same Bonaventure, the sister of the holy maiden, was bringing forth a child, she was yet too young to bear children; take heed, maids, therefore, and see by this how our Lord is displeased with those who let and withdraw those who would serve Him specifically in maidenhood and chastity of living.\n\nBonaventure, as it is rehearsed above, was always full of honesty in her manner of living, both in word and deed. But because she urged her to draw her sister towards worldly things, which desired to serve the Lord specifically, she was smitten by Him and punished with a full sharp death. Nevertheless, our Lord yet worked full [miracles].\n\"mercifully with her, for it was revealed later by revelation to this holy maiden that she was in purgatory and suffered many grievous pains. And through her prayers, she was delivered from pain and restored to bliss, as she showed afterward to her confessor. When her sister Bonaventure had passed out of this world, then this blessed maiden Catherine clearly perceived the vanity of this world and became more fervently and more eagerly determined to be turned to the loving ghostly embrace of her eternal spouse, Jesus Christ. Claiming and accusing herself, she fell down flat before the feet of our Lord, plentifully shedding tears, asking inwardly for His mercy, praying and thinking unceasingly for her sins, that she might deserve, with Mary Magdalene, the words of comfort from our Lord as He said to Mary:\n\n\"Remittebor tibi peccata tua.\"\n\nThat is to say, \"daughter, your sins are forgiven you.\" And so she began to have a singular experience.\"\nIn that time, Mary Magdalene forcefully asserted herself with all her might to confirm her devotion to Mary Magdalene, granting her greater grace in the forgiveness of her sins. Therefore, our Lord God, the spouse of holy souls, and His blessed Mother, Saint Mary, bestowed Mary Magdalene to this blessed maiden and mother, as will be made clearer within, with the help of Jesus.\n\nAfterward, the enemy, sorrowing over the loss of his prayer, delivered all to him who was little inclined to draw near to him. Considering that this holy maiden was increasingly drawn to the tabernacle of mercy of her spouse, Jesus, the enemy deviously and cunningly attempted to hinder her from her spiritual purpose through her father's household. He sought to engage him in adversities and persecutions, intending that she should not be entirely devoted to the world.\nShe was occupied in such ghostly exercise, putting into her father and mother's mind, as well as her brothers, that she should be wedded in every way. They were so induced by the devil that, since one of her daughters had passed out of this world, they were about to recover the harm inflicted by the living one. Therefore, they were about to seek a husband for this holy maiden.\n\nWhen this maiden perceived and considered the wiles of her ghostly enemy by inspiration of our Lord Jesus, she continued in prayer and meditation and exercises of penance to have grace to flee the company of men. She showed by open tokens to her friends that in no way was she intending to be wedded to any earthly or corrupt spouse. Since she had taken so graciously to her spouse in her young tender age, the undying king of eternity was her husband.\nWhen the father and mother and kin perceived clearly that this holy maiden showed persistently both by tokens and by word that she would never be wedded to any earthly man, they intended to soften her heart by calling upon another man to consent to their purpose.\n\nThey summoned to them a friend of theirs, a friar priest whom they loved particularly, and begged him earnestly to go and counsel the holy maiden to consent to their will. To whom the friar replied and said, he would do as he could. But when he came to this maiden through communication, he found her so steadfast in the purpose of chastity that by conscience he was moved to give her wholesome counsel and said, \"Since it is so that you are disposed to serve our Lord God in chastity, against which purpose your friends are plotting. Show the steadfastness of your holy purpose and cut off all your earthly desires from your head, and perhaps they will cease from their pursuit.\"\n\nAs soon as\nthis blessed maid heeded his counsel / she carried out her actions as if she had heard it from God. And took a pair of shoes one and cut away her hair / in which she supposed she had sinned gravely / and that which she hated so much / she cut it away gladly, right by the head / And when she had finished / she covered her head with a cowl / and so went forth against the common custom of other maidens of the world / with a kerchief on her head, according to the doctrine of St. Paul / And when her mother Lapas saw this, that her daughter Katherine behaved herself thus in this customary way /\n\nShe asked her why she did so / this maiden gave her no clear answer / because she would neither lie nor tell the truth. With that, the mother went to her daughter's head and took off her kerchief with her own hands. And so she perceived that it was hair that had been cut away. Then was the mother sorrowful in her heart because her fair daughter was cut away, weeping in this way.\ndaughter, what is your hurry?\nSoon after the maidservant had combed her hair and went to the side, her mother came, bringing both the father and the children, marveling at what it could be. When they learned the cause, she was to have no more private chamber to live in, but it should be occupied openly in the common service of the house. Thus, the place and time for praying, weaving, and knitting to Jesus her spouse were utterly taken away from her. Moreover, she was to see herself all the more in contempt that she was made a common servant. After this ordinance, this holy maid was put to all manner of filthy tasks and the kitchen's foulness. She suffered daily reproaches and daily wrongs, and was subjected to numerous rebukes and disdainful words, which overcame the hearts of most women.\nFor as it\n\n(Note: The text appears to be in Early Modern English, and the OCR errors are minimal. Therefore, no significant cleaning is required.)\nA young man from whose kinfolk they were greatly pleased had been found by your father and mother and brothers. Therefore, they urged and opposed you fiercely so that you might be married to their consent as soon as possible. But our unseen enemy, the devil, by his wickedness and treacherous works, sought to draw this maiden away from her pure intentions. With God's help, she was made strongest, for she was in no way coerced or swayed by all that was done to her. She made a private chamber for herself, by the help of the holy ghost in her own soul, from which chamber she made an ordinance never to go out for any reason. And so it was done in reality, that she, who had first been assigned an outer chamber, sometimes stood outside and sometimes went out. But afterward, when she had made herself in her soul a private chamber that could not be taken from her by any creature, she no longer stood or went out.\nin the earth, she never went out. These are the heavenly victories that cannot be taken away from Christ's special ones on earth, overcoming steadfastly all adversaries as holy write says. Regnum dei infra nos est. That is, the kingdom of heaven is within us. And also the prophet David says, \"All the joy of the Lord's daughter is within us.\" Within us, without any doubt, there is a clear understanding, a for:\n\nConfiteite ego vici mundum. That is, trust faithfully that you shall overcome your enemies, for I have overcome the world, the great enemy. In this blessed maiden, Katherine trusted so highly that she made a chamber for herself within, by His help, for whose love she charged not to leave the chamber made of human hands without.\n\nBut now one thing I shall say, Master Raymond, the confessor of this holy maiden, bears record of this, when he should walk outside because of great external business and occupation that:\nThe maiden warned him frequently that he should create within his soul a private cell, from which he should never depart. Yet, despite not understanding her fully at the time, he disregarded her words. However, later, when he considered them more carefully, the words of St. John in the Gospel came to mind, as recorded regarding Christ's disciples: \"They did not know him at first, but when Jesus was glorified, then they remembered.\" Christ's disciples did not fully comprehend all aspects of his Passion initially but only understood more openly and clearly after his resurrection and glorification. In the same manner, both Master Raymond and others who were acquainted with the maiden perceived more openly and clearly both her actions and her words afterward than when they were with her.\nPresently, I shall tell you about another holy vision and a blessed imagination of this holy maid, which the holy ghost taught her. By this vision, she overcame all wrongs and despites, as she privately told her confessor, asking him humbly how she might be perfectly joyful among so many despites. Then she broke out and said that she had such an imagination within herself that her father represented our Lord Jesus Christ, our savior, and her mother, our blessed lady Saint Mary, and her brethren and other many of the household, symbolizing the holy apostles of our Lord and other disciples of his.\n\nAnd for this blessed imagination, she served them all the more gladly, so that they were all amazed by it.\n\nAnd by this blessed imagination, she gained another great profit. And whenever she served and made ministry, ever she had her spouse, Jesus Christ, in mind, whom she thought she served. And so, being in bodily custody, she was always with that holy place.\nThat is called Sancta sanctorum. And as often as she served at the table, so often she fed her soul with the presence of our savior. A high and richness of endless counsel, by how many ways and marvelous means delivers those who trust in it from all manner of diseases, and brings them into the haven of eternal rest, delivering them both from the pit and the swelling.\n\nWhen all this was done, this holy maid, considering ever more in her soul the meal and the reward I had ordained for her from the holy ghost, suffered gladly and not painfully all the wrongs put upon her. And also she increased continually the course of her labor, the more that she might have full joy in her soul. And because it was not allowed to her to have a chamber by herself, but to have her chamber openly as others had.\n\nTherefore, by an holy act, all those who are recounted in this chapter, her confessor Master Raymond, had it by revelation from Lapa, this maiden's mother, and Lyxa.\nIn the meantime, while this holy maiden was subjected to such reverproach and shame, it happened on a day that she entered her young brother Stephen's chamber. Praying devoutly, she left the door unshedded, for it was forbidden to her by her father and mother that she should shut the door.\n\nCasually, then, the father entered the chamber seeking a certain thing of his sons. And as he looked around, he saw his daughter more godlike than his, praying in a corner and kneeling. A little white veil rested on her head, which veil fled out of the chamber window when the father entered, as he thought. Immediately, the father asked the daughter, \"What veil could have fled so out of the chamber?\" To whom the daughter answered and said,\nThat never she saw a cultured man or other bird in the chamber. Then the father had great marvel and kept all these words privately in his heart. From that time forward, there began graciously to increase in that holy maiden's soul a holy desire, which nevertheless was not begun as it is rehearsed before in her childhood, but was renewed for temptation and sickness of keeping her maidenhood or virginity. And that desire was nothing else but for to receive the habit of the order of Friars Preachers, the which order St. Dominic was both founder and father. There she prayed both day and night to our Lord that He would be pleased to fulfill her desire.\n\nAnd there was a great devotion to St. Dominic in her, as it is rehearsed before to a worthy and fruitful lover of souls. Almighty God therefore see how wisely and mightily His daughter as a young knight fought in battle, and with what fervor of devotion she begged Him with all her desire to please Him. He would in no way.\nA wise maiden should not deceive herself from her holy purpose. But for her greater secrecy, he comforted her with such a vision.\n\nThis holy maiden once had a vision in her sleep that she saw many holy fathers and various founders of the order of the friars among whom she saw St. Dominic, whom she knew well. Holding in his hand a fair, white, lily-like thing, which seemed to her all afire like the bush Moses saw, yet it was not burned. When all these holy fathers in general and each in particular gave her counsel that she should choose one religion from their order in which she might render due service to God. She turned herself entirely to St. Dominic and saw in spirit how the holy father St. Dominic came to her and brought in his hand the habit of the sisters, called the Sisters of Penance of St. Dominic, of whom there was yet no little nobility in the city of Senna. And when this holy father St. Dominic came to her,\nthis maiden he comforted with such words and said, \"Be of good comfort / and fear no kind of peril for right as you have desired. This habit: she thought she received it and thanked Almighty God and His worthy confessor Saint Dominic not a little gladly but with joyful tears that so perfectly had comforted her. And so, with weeping, she awoke and was restored to her bodily senses.\n\nAnd when she was awakened, she caught comfort and bodily strength from this vision, and took such great boldness from the trust she had in our Lord that the same day she called her father and mother and brothers together and said to them boldly, \"Sometimes you said to me and treated me long about it that I should be wedded to a corruptible and mortal man. Though I had abhorrence of such a wedding in my heart as you might clearly perceive by many diverse tokens, if I had, yet for the reverence I should show to my father and mother by the Lord's commandment.\"\nIn my childhood, I made a vow of virginity to serve the Lord, saving our blessed Virgin Mary, his mother. Not childishly but with a sincere heart. I have a husband and spouse, Cristes Jesus, so rich and powerful that he will not allow me to lack anything. When she had finished speaking all these words, all who heard her were filled with weeping, and because of her plentiful signing and sobbing, they could give no answer. They considered the holy purpose of this maiden, which they could not contradict or oppose, and they also beheld how steadfastly she had kept her virginity, how clean and how pure until that time.\ndeclared her conscience by words of great prudence, and moreover they saw openly that she was disposed to forsake her father's house rather than break her holy purposes. Therefore, they had no more trust in her wedding. Wherefore it pleased them better to weep than to give her an answer.\n\nWithin a little while after, when they had ceased all her weeping: the father who loved her so tenderly had feared God and revered God so highly, had great mind of the color that he saw and of many good deeds which she used. The which deeds he greatly marveled at and gave her such an answer, saying, \"Daughter, God forbid it that we should will or desire anything against the will of God. For the will, and from the will we know well this holy purpose comes from. Therefore, it is so that we are taught by long experience. And now openly we see that you are not stirred hereby by the lightness of childhood: but by fervent charity of God. Make your vow therefore freely.\"\ndo as you like and as the holy ghost teaches you:\nAnd from this time forward we shall never let you from your holy purposes or your ghostly exercises, but only pray for us humbly that we may be made worthy of the promises and the blessings of your ghostly spouse whom you have chosen by his special grace in your tender age: Then he turned to his wife and to his children and said, none of you from this time forward be too grievous to my dear daughter. None be so hardy from this time forward to let her in any way to serve her spouse freely, and she to pray for us humbly:\n\nWe might never have found a better husband for her than he is. The one who calls himself so near of our kind to wed our daughter and take her as his wife, therefore we have no cause to grieve that we have received now for a dead man, undeadly God and man, as her spouse:\n\nWhen the father had said these words with weeping and with weeping of them both.\n\"other than those who heard them and him speak, and in particular, the mother who loved this maiden in a fleshly manner. Then, this holy maiden Katherine joyfully thanked our Lord for bringing her to this victory, and also her father and mother with all other lowly ones: disposing herself to use profitably the license granted to her. This is the end of this chapter.\n\nBut now I will tell you that Reymond, the confessor to this holy maiden, never knew by the father's revelation that saw the color on this blessed maiden's head, for the father was dead or Reymond knew this blessed maiden through the revelation of cousins who dwelt in the father's house. The cousins recorded and bore witness that the father saw such a color with her often times. Therefore, he held her in great reverence. And he would in no way have allowed or troubled her /\n\nOf the vision that she saw of St. Dominic, both master\"\nReymound and his confessor knew it from the testimony of this holy maiden. And when Master Reymound examined her concerning the words she had spoken last to her mother and brothers, and how she had endured her persecutions, she told him all in a orderly manner as it was:\n\nWhen this devout maiden had received such a long-desired license, she began\nright away to dispose mercifully of her entire life to the service of God: \u00b6 At the beginning, she asked to have a little chamber for herself, and so she had it: in which she intended to torment her body with penance as if in a wilderness, so that she might have the more freedom of soul to serve the Lord. How much and how harshly she tormented her body in the process of tormenting herself, and how great her love was for seeing her spouse in that little chamber, no tongue can tell. Nevertheless, I have related something in general about her great penance. Now I propose to tell you, maidens, in particular.\nUnder a few words, the harshness of her penance is such that you, of the great virtuous herbs of her holy living, may taste something of the fruit that grows around the herb, both of the first and the last. And for the conditions and kinds of the fruit: it shall be declared by the help of God afterward. The reason why some of her fruitful living is mentioned here is not for anything else, but for the maidens should be more able and ready for spiritual exercise. In this little chamber that was granted her, she often pondered sweetly on the spiritual works of our fathers in Egypt. And in spiritual works, it was so much more marvelous to her, and she had the true knowledge of it in her father's house without example or doctrine from others. First, I shall tell you about her abstinence from food and drink from her childhood to the time that she came to that age. She ate flesh seldom, as it is reported beforehand, but when she had reached this age.\nShe yearned for this special freedom so intensely that she begged for it with all her heart, relinquishing it due to custom and habit. It was a struggle for her to even smell it, as she confessed to her confessor in detail. I will tell you about another great act of abstinence. At one time, her confessor noticed that she was greatly weakened and frail in body because she received no nourishment that would comfort others. He advised her to drink cold water, or sugar or a little sugar rose. With this, her spirits might be revived. When her confessor had asked her why and understood her excuse, he realized that she had subjected herself to bitter foods and unsavory ones.\nShe consumed all manner of sweet things, which were harmful to her body due to her position becoming a custom. This began when she was around twenty years old. She then gave up eating bread and subsisted only on raw herbs. Later, she reached such a high state of living. Not through use and nature, as will be openly declared further on with God's help, but only by miracle: her body was greatly afflicted by various illnesses and true sufferings. The natural process of digestion in her body had no place, and the stomach also did not function properly in its duty of defending.\n\nDespite her body's weaknesses, it never yielded to these afflictions in food and drink. Her confessor records that her entire life was a miracle. She could never do what she did through the strength of nature, as physicians later reported to her confessor, but only by\nAll these things will be clearly and neatly declared within this book afterward. But as for the conclusion of her abstinence from the time that her confessor Master Raymond knew her, as he records, it is this: she lived without any nourishing food or drink and had no comfort from anyone of any kindly strength. Yet nevertheless, she endured all manner of diseases and labors. How did she come to this state of living, do you truly believe not by bodily exercise and use? But rather by the fullness of the spirit. I shall tell you in what way the fullness of the spirit sometimes responds into the body. There it is made subject and in accordance with the works of the spirit, for there the spirit of a spiritual creature is fed with the gifts of spiritual graces. The body suffers more patiently above its natural strength in its own needs. Who would doubt this, I believe no reasonable creature, whether martyrs in their holy martyrdom suffered not.\nI gladly believe above natural strength and mystery of their bodies in their passions / I truly believe this / And from whence comes this belief of yours / but of the fullness of the spirit / This is often known by experience in our days: that if a man or woman is occupied in God's service devoutly,\n\nHe cares not how long he fasts and never speaks with creatures, but when he ceases from the special devotion and is occupied in outward bodily concerns, it is hard for him to fast and do as he did before. When does this grace come / but only of the fullness of the spirit that comforts the body: which accords with its works, and all this being a gift above nature, yet naturally the spirit otherwise communicates with the body. And the body with the spirit, both in good and evil. In these words I deny not, but that there are some who can fast more easily than others. But simply to fast and abstain for a long time together in this life, it seems to me impossible by nature.\nShe greatly practiced abstinence for this time. Additionally, she made a bed of boards for herself without any other material. At times she would sit or stand in holy meditation, and at other times kneel and pray. She always lay down to sleep without removing her worn-out clothes. She wore woolen clothes next to her body at all times, and without any interval, she used the hair or the veil, and later abandoned it because, as her confessor supposed, the one who was clean within shunned uncleanness not generated by the hair or the veil. But for the hair, she wore an iron chain next to her body every time she sat, fastened tightly without any remorse or ease until the skin was affected, and made a mark there as if it had been burned. Her ghostly daughters and fellows related this to Master Raymond, her confessor, afterward.\nghostly daughters and fellows often times for various sicknesses that she suffered constrained her to change her clothes and wash away the sweet. And therefore, her confessor afterward, due to her great sickness that she had suffered a little before, compelled her by obedience to leave her chain. Although she would not do it willingly.\n\nMoreover, she continued in wakefulness until the day dawned on the morrow, as will be declared more openly hereafter. After that, little by little, our Lord granted her grace to overcome sleep; and unless she would sleep half an hour in two days, she would receive that half hour only as sickness compelled her to.\n\nAnd she would sometimes tell her confessor that the greatest trial that she had ever experienced was to overcome sleep. It was such a hard battle for her that she might have won the victory. Yet moreover, as her confessor recorded, if she could have found any body.\nthat cowde had understood her and communed with her of virtue. And through the goodness of God, it should not grieve her though she had been without food or drink, and slept a hundred days and nights. She should never grow weary but rather fresher and gladder.\n\nShe often told her confessor that she had never been so refreshed in spirit in this life as when she could commune with the goodness of God. And he who was her conversant knew this well.\n\nThis was evident in her when she had less to speak of God. For though things of virtue which were hidden in her heart appeared strongly through bodily gladness outwardly, and when she had no longer to speak of our Lord, she was feeble. Witness to this is her confessor, Master Raymond.\n\nTo the worship of God and of his own shame, this holy maid often spoke of the goodness of our Lord and of the great mysteries that he had revealed to her.\nShe showed herself to him, continuing to speak for a long time due to her love and because he was far from her. He fell into a slumber, and she persisted in speaking: For she was raised up into the breast of our Lord, perceiving nothing that he was asleep. Until a long time afterward:\n\nAnd when she perceived that he was asleep, with a loud voice she awoke him and said, \"Why do you neglect the profit of our soul for a little sleep? Speak to a wall or to you?\"\n\nFurthermore, she desired above all this to follow the steps of the holy father Saint Dominic. And this was done in this way: She received their discipline daily with an iron chain. The first discipline was for herself. The second was for all those who were alive. The third was for those who were dead.\n\nAccording to the legend of Saint Dominic, he practiced this continuously, and therefore she did the same for a long time afterward.\n\nHowever, after a time she grew weak with illnesses.\nShe could no longer use it. And when her confessor asked her privately how and in what way she practiced that penance, she confessed with great shamefacedness. In every discipline she occupied an hour and a half, so that for the most part the blood flowed down to her feet. Maidens, what perfection was in this holy maiden's soul, that she let herself bleed for God's love, shedding her blood for His blood. Read St. Catherine's Lives and the writings of the holy fathers of Egypt. It seeks out none unwillingly but searches over all and finds whether you find anyone like her. You will find St. Pause the first here mentioned, who lived long in the desert. But a crow brought him every day half a loaf for his food. You may also find St. Anthony, a fully holy life, and he performed marvelous penance, yet he endured various anguishes about each of them and gathered some flowers of virtue from each. You may also find that of St. Hilary. Yet,\n\n(Note: The text appears to be in Middle English. No significant OCR errors were detected.)\nSaint Jerome relates that he was first informed about the virtuous living of Saint Anthony and went to the desert where he overcame his enemies. You can also find accounts of Macarius and Arsenius, among many others, who had teachers of virtuous living, one or more, both in words and in example, in the desert or in religion. This holy maiden had neither teaching of virtues in religion nor in the desert, but in her father's house without any instruction or example from any man on earth. And there she came to a great perception of abstinence, despite the many hardships which she suffered in her father's house. Shall I yet say more about this maiden's commandment? I pray, listen a little while, and I will tell you how holy writ makes mention of it. Moses fasted for forty days without food and drink, and Elijah did the same. Our Lord Jesus Christ also, as the Gospels relate, fasted for longer periods of time. Holy writ does not specify the length. Saint John the Baptist\nThough he lived in the desert, he survived with honey soukes and herbs. But I find nowhere written that he fasted.\n\nOf Mary Magdalene, alone her story mentions that she fasted for forty days every year, without food or drink for thirty years following, living in a rock by the sea. Therefore, I believe it was this holy maiden to whom the Lord and blessed Mother committed her, as I touched upon before. And this shall be clearly declared afterward with God's help. By this, you may know that this holy maiden had a special gift and singular grace from God. Not that she is preferred in holy living above all the Saints, who are mentioned before.\n\nFor making such comparisons between Saints is an odious comparison. So, to liken any Saint in comparison to our Savior Jesus Christ, to whom I refer, it would be blasphemy, though other Saints are mentioned.\nsaint's who are named / they are not referred to for making likeness in merits of living / but that you shall consider and take heed first of the great magnificence of our Lord Jesus Christ / who every day, by His gracious plentiful largesse, multiplies\nHe steered Eve his daughter. Lapas this maiden's mother, by a carnal love that she had for the body of her daughter, rather than for herself, allowed / to release her daughter from her penance. One time when the mother came to her daughter / and saw how she scourged herself with an iron chain / she cried out mournfully with a loud voice and said, \"Daughter, what do you / you are dead / for you kill yourself / alas, who has counseled my daughter to do this / who has driven her to do this?\"\nAnd so, with crying and mourning, this old woman tormented herself as\nif she were a wooden body with t.\nAnd with violence, her mother took her out of the chamber and brought her to her own chamber / there she lay / for she thought that she would make her sleep in her own bed with her.\nWhen the holy maiden saw this, by wise spirit she showed great joy in her countenance and knelt down before her mother, praying her humbly with easy words that she would be willing to put away all her stirring and unruly behavior and be obedient. When she thus wisely prayed, she nevertheless kept her composure.\n\nWhen the holy maiden was restored again to her deep devotion, the more she perceived that the enemy of all mankind was besieging her, the more fervent she was in her ghostly devotion. Every day she wept and every day she prayed devoutly to the Lord that he would grant her grace to receive the habit of St. Dominic, which she had long desired. The which, through his great mercy, St. Dominic in a vision granted to her. For she was never certain in herself to keep the purpose of chastity until she received that holy habit, knowing well that after that she would no longer be a maiden.\nDuring the time she was arrayed with all manner of speech concerning her wedding should cease, and she should be permitted to serve her ghostly lord more freely. Therefore, she prayed to her father and mother that they would grant her leave to become one of the sisters of penance, as St. Thomas was not well pleased, although she never said no, but was always eager as much as she could to withdraw from her great penance that she used. And for this reason, she once intended to go to a hot bath, or to be bathed and her daughter with her. As soon as this holy maiden had felt any manner of comfort and solace to the body by that bathing, little by little she would have left her great penance. This was not done without the will of the devil, who delighted in it that he might with his malicious wills draw such a fervent soul from the ghostly calling of her heavenly spouse. He taught this sinful woman, Lapa, this maiden's mother, his malicious wills in private. Nevertheless, because there is no counsel that can prevail.\nThe maiden, armed with victory's weapons on her right and left, thwarted the treacherous schemes of the devil, turning them to great profit, as it seemed to her. Yet she had no hope of changing her fate. Still, she ceased not to grumble about the penance she used. Her daughter stirred her mother every day about this matter. They answered and said, it was not their custom to receive maidens or young women into their abbey, but only widows of sad age and good name and reputation. For since sisters of this penance are not enclosed, but each of them lived at home in her own house, it was necessary that each of them were of such sad age that they might and could govern themselves sadly. The reason why these sisters of penance answered thus shall be openly declared by the help of God in the next.\nChapter that suits. When the mother received this answer, she went home and told her daughter, who was greatly pleased with it. Yet this holy maid did not trust it completely, for she knew she must not cease but go back to those nuns again and pray them as earnestly as she could to receive that abbot. The mother did so, and brought back the same answer as before.\n\nNot long after this, this maid fell ill in body. Such sickness is commonly afflicted upon young people before they reach a sad age. And yet it should be so. Her entire body was covered in blisters and boils, and she was also burning with a high fever. The mother, seeing her daughter so ill, though she loved her sons and daughters tenderly, loved this daughter whom she had nursed with her own milk even more tenderly, and was therefore all the more sorrowful for her illness.\nWe know of no cause for this sickness, for such sickness could not come from abstinence but rather from surfeit. And at that time, it was coming as sickness to young children and young maidens. Therefore, she could not determine where the sickness came from or what ease and remedy she might do there. She did both in words of comfort and in deed, sitting all the while by the sickbed. But the sick daughter was in body, the stronger she was in her holy desire, waiting patiently to constrain her mood to pursue fulfilling her desire wisely and sweetly she said to her mother.\n\nGood dear mother, if you would, I were whole and my desire might be fulfilled to receive this abbot of penance. Else, I well know that our Lord and Saint Dominic the whych have called me to their service will so order it for me that you should no longer have me in this life. When the mother heard this often and received her, and if she were fair, we feared the peril of slander.\nmalycyou\nTo whom the moder answerd & sayde\nCometh and see hyr & eue ye the dome whee she be fayre or not. There were sente two dyscrete matrons chosen amon\u00a6ge them wyth Lapa for to see thys may\u2223de bothe of dysposycyon of hyr body / & al\u00a6so for to serche hyr desyre of soule When they come they founde thys mayde lyeng seek in a bedde / & therefor they myght not clerely knowe the dysposycyon of hyr bo\u2223dy for sekenesse. Neuerthelesse as by hyr wordes they knewe hyr feruent desy\u00a6re of sowle to the seruyce of god / & were gretly astoyned there by. And also glad\u00a6de seeng so yong a mayden passe in ver\u00a6tuous e mayden were hole / she shold bryn\u00a6ge hir to ye frere prechours / that she myght r\nThanne she began to preye to god that she myght be hole of hyr bodely Infyrmy\u00a6\nOur lord wold not alway of his good\u00a6nesse denye the axyng of suche that con\u2223ferme them euer wyth all theyr besynesse to fulfylle hys wyll For what euer she axyd or desyred she referred it to him who me she loued wyth all the myghtes of hir sowle / and to\nA maiden was about to delay her longer. She made such entreaties to her mother that the day and hour were assigned when she should receive her habit. She received it with great ghostly gladness when mother and daughter arrived at the church. The brother in charge of the nuns arranged for the maiden to be dressed in this habit in the presence of all, in the colors of white and black as a sign of Innocence and meekness, which the holy fathers of the Dominican order ordained to be worn. Therefore, by the whiteness is understood Innocence, and by the blackness meekness. As master Raymond, her confessor, records and writes, \"There was no habit so becoming to her conversation of living, both inward and outward. Then this maiden, with all her joy at the true meekness, which meekness signified the mantle of black that she had received. She also begged of her with all her might to keep it.\"\nThe innocence of virginity and maidenhood, not only of the body but also of the soul, is fitting for the endless spouse, Jesus Christ. This is easily understood by Him through the fairness of virtuous living, which is signified by the white robe under the mantle. If her habit had been all black or all white, these two things, innocence and virginity, might not have been properly understood by that. And if her habit had been gray russet, it might represent mortification. But not properly purity and cleanness of the soul.\n\nThis was the reason why the nuns at the beginning denied her this habit, fearing that she might not be able to bear it in the meekness and cleanness of heart due to her young age. When the holy maiden had received this habit, it became better for her than it was for the matrons.\n\nTherefore, it would not have been well done if it had been denied her, who was endowed with this habit as a sign of innocence. Since she passed through chastity in all the wealthes of womanhood.\nOne thing Master Raymond records and writes that the abbess had never achieved her full perfection in the City of Senna until the holy maid had taken it upon herself. She was the first maiden in that City to do so, and many maidens received it afterward. It might be sung of her the verse that David the prophet speaks of: \"Many virgins shall be brought in to our Lord God, the eternal King.\"\n\nThe manner in which this maiden obtained it will be declared later, with God's help. But now I shall bring this chapter to a close and move on to how this holy abbess began her religious estate, lest the openness and fame of this holy maiden's virtuous living be lessened in some men's hearts due to ignorance of this matter. Master Raymond relates and says that he obtained it through relation.\nAll who wish to read this following chapter will find it written as recorded by many faithful creatures in various parts of Italy. They will find recorded here the worthy acts and deeds of our holy father Saint Dominic. This glorious, worthy confessor of Christ, tutor and defender of the faith of the holy church, teacher and instructor of the good state of perfect living, exceeded in might both in Toulouse and in Lombardy. By himself and by his brethren, many heretics were refuted. So that at the time of his canonization in Rome, there was produced openly a decree against the heretics, and more were converted by his preaching and showing of miracles in Lombardy alone.\n\nNevertheless, that venomous doctrine of the heretics had so infected the people's souls that almost all the possessions of the holy church were in laymen's hands, keeping it as their own heritage. This caused the bishops to begin.\nFor those who willingly accepted the way of life instituted by Saint Dominic, he first required them to swear an oath to keep and observe all things recited to them, putting their goods and lives in jeopardy. These men, who took up this holy life, were called Friars of the Order of Christ. However, since either color should appear outwardly as a sign of innocence and meekness, he also assigned them to recite a certain number of Pater Nosters and Ave Marias. They were occupied at every hour of divine service, first called the Order of the Holy Child Jesus because he thought it fitting that their first name should be changed. They saw that by the merits and miracles of Saint Dominic, and by the preaching of the Friars, their cursed heresy was vanquished.\noutward battle of preaching but rather inward battle against her spiritual enemies. They therefore chose to be called friars and nuns of penance. At last, the number of friar preachers increased hugely, among whom was one shining star: St. Peter both martyr and virgin, who was martyred by heretics for the right of the holy church and destroyed more heretics after his death. This company of wolves that were about to destroy God's unity of the holy church were utterly avoided, and peace was yielded to all the holy church. Therefore, the cause of that name of knighthood was said and changed into a name of penance. Nevertheless, this manner of living descended and remained only to men for a while. And their wives were left living solely by them, leading a religious life never afterward desiring to be wedded. But the state which they began they kept to their lives' end.\n\nConsidered and\nbeheld other widows who desired to keep themselves in widowhood, following the sisters of Penance of St. Dominic. For remedy of their sins, they asked the friar preachers in Italy to instruct them in the manner of living, which was ordered by St. Dominic. Since the manner of living was not difficult, a blessed father of the same order, who was called Munyo, wrote down this manner of living and gave it to these widows. This manner of living, among them, is still called a rule. However, it may not properly be called so, as it does not include within it the three principal vows that other religious people have. And after this name of the sisters thus increased in various parts of Italy, our holy father the pope, who was called Honorius in those days, perceived that the good living of these sisters was granted them by a bull, allowing them to serve divine office among the friar preachers during a time of Interdict.\nThe pope John, who came after him, had made the constitutions of Clementine against virgins and nuns: He declared the bull of the same decree or constitution not to be understood as applying to the same nuns in terms of penance of St. Dominic: For by that decree, the state is not reproved in any way /\n\nWhy maids were hated in women only, and why the nuns answered the mother of this holy maiden in the beginning, who were not accustomed to receive maids into that state of living but only widows approved in sadness, are written in this chapter for the most part. Master Reymund found them written in various places in Italy. But some matters he heard and understood them with the inquiry of many holy, faithful, and old friars and nuns of St. Dominic. And thus ends this chapter /\n\nThis holy maiden, in receiving her habit, made no objection to the three principal persons.\navowals of reverence / because the estate asked for nothing from her: As it is revealed earlier, yet nevertheless she intended to keep herself steadfastly to the three principal avowals. As for the vow of chastity, there was no doubt / For she had made a vow of chastity before in her tender age. Regarding her obedience: She intended only to be obedient to the priest who was the master of the nuns and to the prioress of the same nuns. But also to her confessor, whose obedience she kept until her life's end /\n\nFor as she said by her life when she should leave this world: She had never intended to break her obedience / Nevertheless, because there were some who envied her holiness, both backbiters and liars, who said the contrary /\n\nI want to make it clear, maidens, that this holy maiden had no other torment while she was living on earth but only secret bidding and teasing from her superiors: she might have been in a manner a martyr by.\nThe great patience she endured: Her confessors could not understand and gave no credence many times to the excellent gift of grace that she received from God. They showed no reverence for the works of the Lord that marvelously worked in her. Therefore, they wished for her to live according to the common living of her sisters, disregarding the open signs of grace shown in her various times.\n\nBut rather, they might be compared to the Pharisees who say that the open miracles which our Lord worked are not valid: And yet they grumbled because He allowed a man to be healed on the Sabbath day, saying, \"That is this man is not of God, for he keeps not the Sabbath day.\" This holy maiden, when she had received her habit of penance, asked herself what she could do to obey her superiors. She dared not forsake the way of virtuous living that our Lord Himself had taught her, so she was greatly troubled between these two things.\nThat none tongue tell it nor pen write it / Was this not thought to be the maiden's martyrdom for her? / I believe yes / A lord God often was it said to her in reproof that all her visions came not from God but from the devil / Notwithstanding that those who saw her performed many marvelous works, and that they might see that her entire life was a miracle, as it shall be declared more clearly hereafter / Now this was a strong martyrdom, as it seems to me\n\nAnd as concerning her poverty of living, she kept it so perfectly that, being in her father's house and household where there was great abundance of temporal goods: for herself, she took nothing but what she would freely give to the poor / And her father gave her a special leave /\n\nShe loved poverty so much that, as she previously said to her confessor, she had never joy in her father's house because temporal goods were so plentifully used there:\nAnd therefore she prayed her heartily that he would call her.\nI. Away, that riches: Bring her friends to poverty, showing in this way. Lord, is it good that so abundantly prosperous in my father's house, that I should ask for my friends' sake, not only of good eternity, I know well, Lord, that among these temporal goods there is much poverty mixed: And therefore I would not encumber my friends with them.\n\nII. When she had prayed thus, our Lord, in His goodness, heard her prayers: and suffered her father, mother, and other of her kin to fall to right low poverty by many wonderful chances, without any fault of theirs: As it was well known to all those who knew them while they lived. By this may you know that this maiden kept the three principal vows of religion: That is, obedience, chastity, and poverty; all this she did, though she made no avowal openly when she received her habit of penance.\n\nIII. Now I shall tell you of her perfection after she had received her habit, when she had received...\nThis holy maid promised her to keep silence full strictly and not speak but when she should be shriven. For three years continuously she kept her silence, but when she would be shriven, she kept herself continually in her chamber. But when she would go to the church for her food, she had no need to go out. It was little and soon done. For she used to eat no manner of food that was taken from the fire, as is rehearsed before.\nShe made an ordinance in her heart never to come to meals but weeping: so that ever before meals she would offer to the Lord tears to feed her soul first, and then sustain her body with food afterwards. Her father's house was to her a wilderness and desert, notwithstanding the convergence of people that were there. Besides all this, what waking, what prayers, what meditations, and what tears she used, I believe none tongue could tell. She made also another ordinance in herself: when her brothers, the friars preachers, stepped out, she would wake up. And when the friars had spoken the two peals for matins and immediately afterwards, she would say to her spouse, Jesus Christ, \"Lord, my brothers and your servants have I kept in this time; and I have prayed for them to him who should keep them from the devil and from the overcoming of the demons. Now, Lord, let them arise to pray; therefore, Lord, I pray that you keep them; and give.\"\nI. She remained lying down for a while, and placed a stroke under her head instead of a pillow. Our lord Jesus, her gracious spouse, seeing this in the maiden who gave her all these graces, would not allow such an able and diligent disciple to be untaught without a perfect master. Neither man nor angel: but he himself would be her instructor of virtue. As she was shut up in her chamber, our Lord Jesus Christ, her well-beloved spouse and savior of all mankind, appeared to her and taught her and informed her fully about the things that concern the health of the soul, as she herself told her confessor afterwards and said to him these words:\n\nFather, understand this as a truth that I was never taught or informed about anything concerning the health of the soul by anyone but my Lord Jesus, the spouse of my soul, or by his inspiration or else by his open appearing speaking to me, as I now speak to you:\n\nShe also knew this to her.\n\"In the beginning of this vision, when it appeared openly to her bodily senses and she perceived with her bodily ears a voice, she began to fear lest it be a deception of the devil, who often transforms himself into an angel of light. The devil did not displease our Lord but rather He commended the fear and said, 'As long as a man or a woman lives in this life, they should always be afraid, for it is written, \"Blessed is the man who is always afraid.\"' Our Lord Jesus Christ said to her, 'Daughter, do you want Me to teach you how to distinguish My vision from the vision of the devil?' To whom this holy maid answered humbly and begged Him to teach her. Then our Lord said, 'Your soul can easily be taught by inspiration and by the word to discern between the one and the other. But because I want it to be profitable to you,'\"\nthe other, for I shall teach you through my word.\nDoctors of the holy church, whom I have taught the truth say, and so it is, that my vision begins with fear, but in the passing it sets a soul in great rest and seeks it; it begins with a manner of bitterness, but the more it grows, the sweeter it becomes, and the contrary heart does the vision of the devil: It gives in the beginning as it seems a manner of gladness or sickness, or else sweetness, but when it passes away, it increases in the soul dread and bitterness. This is the truest knowledge to know my ways from the devil's ways.\nThe way of penance and the keeping of my precepts and commandments in the beginning seems harsh and sharp, but the more a soul profits in keeping them, the more easily it becomes.\nThe way of sin in the beginning seems full delightful, but in the increasing thereof, a soul is made more and more damable.\nBut yet I shall give you another.\nA token to know my vision from the vision of the devil / Understand this for a truth / for it is so that I am always truthful in my visions. The soul of man receives great knowledge of truth: and because the knowledge of truth is necessary to the soul, both for herself and for me, that she may know me and herself, of which knowledge she passes out from herself and honors and worships me. This condition is properly called the conditions of meekness. Therefore it were necessary that a soul should thus know herself, and be made meek by vision.\n\nThe contrary is of the vision of the devil. For it is so that the devil is the father of lying and king of all the children of pride. And he can give nothing but what he has as his lying and pride. Therefore, as in his vision, a soul seems much by herself and is made glad and:\n\nThen this holy maiden, when she had heard this, kept this wholesome doctrine full.\nAnd gently in her soul, she related it afterward to her confessor and to others for her edification, as will be rehearsed within shortly by the help of God. Then our Lord began to show this holy maid visions and revelations plentifully: so that there were scarcely two men so homely in conversation to each other as our Lord Jesus and she. For whether she prayed, read, had meditations, walked, slept, or did anything else, she was comforted many times when she spoke with others, and had revelations or visions in her soul, while her tongue spoke outward to them. But this could not last long, for her soul was so drawn up to her spouse, Jesus, that within a little while afterward. She was rapt out of her bodily feeling. Out of this rapture came many marvelous things that follow afterward \u2013 as much from her great abstinence as from her marvelous doctrine \u2013 and also from the miracles that our Lord worked through her.\nIf Master Raymond, this holy maid's confessor, had any doubts about her revelations, I shall tell you how he determined their truth. At the outset, when Master Raymond heard of her extraordinary experiences, he began to communicate more frequently with her, as he could not genuinely believe that such revelations in her could be true, given the skepticism he harbored for his own benefit. And so, he inquired through various means and methods to discern whether they came from God or the devil, or were false or true.\n\nAt that time, the deception of hypocrites, who reigned during those days, came to his mind. He recalled many instances of such deception, particularly among women, whom the devil had deceived more than any other creatures. The first woman, Eve, also came to mind, and thus he became even more skeptical of this holy maid. While he pondered in such doubt.\nIt came to his mind that if he could obtain a great contrition for his sins through her prayers, he would know that all her visions, revelations, and deeds came from the Holy Ghost. For there is no one who can obtain such a contrition except by the gift of the Holy Ghost. And although there is none living who can say whether he is worthy of God's hate or love, heartfelt contrition for sins is a great token of grace. Master Raymond had not yet thought this, that he went to this holy maiden and prayed to her earnestly that she would pray to our Lord for him, so that He might be inclined to forgive him the sins he had committed. To this holy maiden answered and said that she would gladly do so. Then Master Raymond said that he could not be easily granted his desire by her prayers alone unless he had something to offer. Of whom this holy maiden asked with a smiling face what he desired to have. He answered that he meant a bull for his sins.\nA token of a bull he asked for a great contrition for his sins. The maid said he should have it ready. At that time, it seemed to Master Raymond that she understood his thoughts clearly, and so he left her. The next morning, Master Raymond was sick and lying in bed, kept by one of his brothers, a devout man named Nicholas of Pyses. The place where he lay sick was an hermitage, as if his illness came upon him suddenly on his journey. When this holy maid perceived that he was sick, she immediately appeared to him. He marveled greatly and said to her, \"As the feast day approaches, why have you come to me?\" Then she began to speak of the goodness of our Lord and of our unkindness towards Him. Master Raymond, her confessor, arose from his bed, greatly comforted by her words, and sat in another bed beside her, having no thought yet of the words the holy maid spoke to him the evening before.\nspeaking of the kindnesses of our lord and of our great unkindnesses. Suddenly, during his devout communion, a clear consideration of his sins came to his mind. He thought he stood before the righteous Judgment to be condemned for his wicked living, just as a thief who stood before a temporal Judge. He also thought he saw in his soul the great benevolence and meekness of our Lord, who graciously delivered him from the punishment he deserved, not only that, but also He clothed him with His own clothes, where he was naked, and had him in His holy houses, and fed and nourished him, and accepted him into His service, and there, by the singular grace of His end. See the goodness, His death to life, His dread to hope, His sorrow to joy, and His shame to worship. Through these considerations and clear knowings, and sight of his soul, the wickednesses of the windows of his hard heart were broken up and opened, and the wells and rivers of his soul flowed freely.\nwe\u00a6pyng terys aperyd plenteuouly / by cau\u00a6se that the foundament & the grounde of hys trespassys were shewed so clerely to hym / in so moche that he wayled & that he was aferde laste by suche grete plente of sorow / hys herte & his brest wold haue to barst Whan thys holy mayde saw that she was styll & suffred hym a whyle to be fedde wyth hys owne terys / for therefore she came. Wythin a whyle after he ces\u2223syd lytell & lytell / and bethought him mer\u00a6uayllously of this newe grace / thynkyng also of hys petycyon the whiche he axed of this holy mayde the day before / wyth that he torned to hyr & sayd / is thys thy bull that I spak of to you yesterdaye. She answerd & sayd ye laynge hir hondes vp\u00a6on hys sholdres seyeng thus / haue in mynde fader of the gracyous yeftes of our lord. And soo wente home to hyr chambre / and he abode stylle wyth hys fe\u2223lawe gretely edyfyed & comforted. A\u2223nother tyme the same mayster Reymond had another excellent token of thys holy mayde wyth out ony axyng afore Hit happed on a tyme that\nthis holy maid was visited by various sicknesses & lay in her bed. And she sent for her confessor privately, desiring his coming for new revelations; the reasons our Lord had shown her. Her seizures began to speak of the goodness of our Lord, and of the revelation that he had shown her that day. Hearing such great revelation, he promised: \"That which is to come, you will be announced by your voice. That is, when you have received the Holy Ghost, he will show you things to come.\" For the trust he had in her words, our Lord, in his gracious goodness, taught him clearly by himself. He later bore witness to others that her revelations were true and steadfast in his mind. The great graces that he showed to St. Thomas of India; for he who would not be taught and instructed by open tokens of gracious gifts, the very ones he received from this holy maid, he was taught and instructed by the example of such a disciple as he was. Afterward, he had\nreceived a gracious token of reconciliation from our lord through the merits of the holy maid's prayers; yet he continued in mistrust of her revelations, believing them to be false. Therefore, our lord appeared to him openly to dispel his doubts and showed himself to Master Raymond, who was present, as he had done once to Saint Thomas of India, through a bodily feeling. And just as he cried out afterwards and said the words \"Deus meus et dominus meus,\" that is, \"my god and my lord,\" so may this revelation of the holy maid be renewed for you, maidens, that she is and was the true spouse and disciple of our lord God. I relate all this to you, maidens, so that you may have no doubt or contempt for the revelations and visions that you will hear from her in the future. May it be that no witness may be found except her alone, but that you should hear and read them.\nAnd understand this with reverence. Also, so that you may learn from it by holy examples and doctrines, the things our Lord showed in such a vessel through kindness and fragility, yet miraculously made strong and precious. I hereby conclude this chapter. All things that Master Raymond was taught and informed by this holy maiden he has openly declared in this chapter. Take one thing that he was charged by her to keep secret, as previously mentioned.\n\nSince the foundation and trustworthiness of revelations of this holy maiden, with God's help, is declared in the preceding chapter, I will now proceed and show you the spiritual edification of this same maiden. And because true souls and faithful ones are nourished and edified by the words of the Lord, I shall tell you and show you a notable doctrine that this holy maiden was taught by the Lord Himself. This holy maiden,\nYou are told that among your confessors, Master Raymond was one to whom the Lord appeared to you, as you prayed, and spoke to you in this way: \"Do you not know, daughter, who you are, and who I am, if you know well these two words? You are, and you shall be blessed. You are she who is not, and I am he who am.\n\nIf you have the true knowledge of these two things in your soul, your ghostly enemy shall never discover them. But you shall escape graciously all his snares, and you shall never consent to anything that is against my commandments and precepts. But all grace, truth, and charity you will win without any hardness.\n\nNow is this a brief word and a great and infinite and endless wisdom. Or is this not that bread, that light, and that depth which Saint Paul desired to have with all saints? I believe yes. O dear maidens, consider and behold marvelously.\nthis incomparable treasure, which is found in this holy maid's breast. For our Lord Jesus, who undoubtedly speaks the truth to this holy maid, says to her: \"If you know these two things in your soul, the devil shall never deceive me. It is good for you to make here three tabernacles or dwelling places for the worship of God, that excellent doctor. Another to the love and devotion of this holy maid Catherine. She, who received the wholesome doctrine of these few fruitful words, and the third to the spiritual treasure of valor for all those who find life in these few fruitful words. In the understanding of these fruitful words, now found and had, there is so abundant ghostly riches that it shall not be necessary for all those who have found this ghostly riches to beg from others. Is not this brief fruitful sentence not true, where it is said?\" Art not thou she who is not [I suppose, yes]. Every creature is made of our maker Jesus Christ of nothing. Therefore, if our [supposition is correct].\nLord Jesus, our maker, would cease for a while, however little the interval from the conservation of His creature that He has made. Any creature that turns into nothing when it ever sins, the sin in itself is nothing: Neither can it do or think anything of itself that is anything. As Saint Paul says, and that is marvelous, for it cannot be or be conserved in its being by itself, nor yet through itself. Therefore, the Apostle says:\n\n\"Without me, you can do nothing, that which is nothing is sin.\"\n\nTherefore, you can clearly know by this that a creature, of itself, is nothing. And Saint Paul knew this well.\n\nWhat kind of influence of sin may enter into such a soul, which knows itself nothing? How can she be joyful in vain glory of any good work that she ever did, which she knows well enough comes not from her but from God? How can such a soul enhance itself by pride above another that holds itself nothing? How can a soul\nThat such a creature, who has dispised all his own joy in outer riches, may have joy. I believe such a creature is taught by the words of our Lord's endless wisdom, where He said, \"Seek ye my glory, my glory is nothing.\" That is, if I seek my own joy, my joy is nothing. Also, how might such a creature, who knows himself in no way as his own, but only as that which made him, find delight in fleshly sins, which every day restrain him by such consideration of nothing?\n\nMaidens, consider this brief, fruitful words of ours: thou art nothing. All manner of sin is and may be excluded by this. Another brief, fruitful word that our Lord spoke to this holy maiden is this: \"I am he that am.\" Whether this brief, fruitful word is new or old, you both are new and old. This is the old word that our Lord spoke to Moses in Exodus, chapter 3: \"I Am That I Am.\"\nthe sentence is: \"the sussh / the which seems burning when he says. Who is my sit me. That is to say to the children of Israel. He that is sent me to you. It is also now a new word / because it is new repeated to this holy maiden in like words. She, who by the first brief fruitful sentence was I taught to know herself sufficiently, should learn by the next fruitful sentence. Almighty God, maker of all creatures, has only of himself and of none other endless perfection of essential being. For he could never form and make all things of nothing / but if he had an infinite virtue of essential being in himself. Wherefore all that our Lord Jesus / who taught his spouse in those two brief sentences, as it is rehearsed above, is nothing else but this / that she should know herself as she is / and our Lord truly as her maker in the depths of her heart / and then she should be blessed. In the same way, I find I write that he said to Saint K: What is he that goes forth and fears not?\"\nWhat continually offends in any manner, so great and so dreadful a maker, so mighty and so large a giver, so glad and so free a lover? Who is he that may not gladly suffer all manner of diseases for such a lord, from whom I have received and receive daily, and hope to receive without doubt so manifold goodness?\n\nWhat is he that should be wary or troubled by sickness to please such an amiable lord? What is he that endeavors to keep reverently and lovingly in his mind the blessed words that such a lord wills to his creatures?\n\nWhat is he that will not gladly obey the commandments and precepts that the soul loves, which desire cannot be had without work: so that in as much as it loves so much, it works; and yet never trusts in its own work as in its own self, but only in our lord who worked in it:\n\nThe cause of this lovely desire is nothing else but the very knowledge of God that he is.\nAmong all other marvelous things of this holy maiden, she held the doctrine that our Lord taught her singularly to worship Him perfectly. She forsook all worldly possessions and principally all her spiritual and bodily works in Him, in whom she perceived that she might find all goodness and all perfection of blessedness. Therefore, she shall have no will to go out from such inward knowledge of Him for nothing. And of this twentyfold love that is increased every day in such a soul: She is transformed into a manner into Our Lord, that she may neither think nor stand under, nor love nor have any mind but God or else in God. She may not see herself nor any other creatures but only in God. Nor may she love herself nor any other but only in God. Nor may she have any mind in herself nor of any other but only in her Maker. Just as a man who is under water and swims under the water neither sees nor touches anything but water.\nand that is under the water, and whatever he is above the water, he neither touches nor sees of that which is above the water. It shows nothing beneath the water for that he may perceive, and he can only be seen and as they showed in water as long as he is submerged in it. Just so does it fare with a soul that is hidden in the love of God.\n\nAll this she learned from our Lord, that divine love which never taught or urged its meek disciples to covet anything without Him. For their ghostly exercises are in Him.\n\nAnother time this holy maiden recounted in the presence of her confessor Master Raymond and to many others called to the cleansing of living, a very notable doctrine and a virtuous thing for pure maidens to know. Whose chaste living is fully seen and it is this that a soul, which is virtuously met with God, is.\nAs much as it has of the love of God, so much it has of the hate of her own sensuality. For the love of God naturally brings hate of sin, which is done against God, the soul that if we say we have no manner of sin in our sensuality, namely of venial sins, we deceive ourselves. And because she cannot utterly destroy that root of sin thus in her sensuality as it is said before, she conceived a great displeasure against sense and of her sense\n\nThis displeasure, spying up a holy hate and a disdaining of her sensuality by which the soul is ever kept from her ghostly enemies. There is nothing that keeps the soul so strong and so secure as such an holy hate.\n\nWhen I am feeble and sick in my sensuality by hate of sin, then I am the stronger and mightier in my soul. Whoever brings such hate comes virtue and of sweet feebleness and sickness comes strength. And of such displeasure comes.\nPlease have such holy hate, father, be with you. It will make you meek and help you feel meek things about yourself. It will make you patient in adversity. A soul that does not have this blessing is painful and full of woe. Where such holy hate is not, there is much unnatural love, which is the stinking throat and canal of all sin, and the cause and root of all evil concupiscence. Such and similar words this holy Maiden came day by day, with such fear in commending the holy hate of sin and despising unnatural love:\n\nBut whenever she perceived any defect of sin or of sin in many a creature that came to her or in any other, she was immediately stirred to compassion and said, \"Lo, brethren, lo, sisters, the cause of this trouble, do all your businesses for the love of God.\"\n\nMaidens, how well this holy Maiden's teaching accords with the words of Saint Paul where he said, \"Virtue is perfected in weakness.\"\nvirtu is perfectly made in sickness and weakness, and that was what he prayed to our lord to remove away his temptations / To whom our lord answered and said, \"Sufficit tibi Paula grace mea.\" That is, \"It is sufficient for Paul, my grace / that is, to hate sin and withstand it.\" Then Saint Paul broke out and said, \"Libenter gloriabor in infirmitatibus meis, ut inhabitet in me virtus Christi.\" That is, \"I shall gladly be joyful in my sicknesses and weaknesses, by laboring in hating and understanding of sin: that the virtue and the grace thereof may be inhabited in my soul.\" See you not now how these wholesome doctrines of this holy maiden are grounded upon a steadfast stone of truth, the which stone is Christ? In as much as they agree with holy writings of doctors. Thus ends this Chapter. // But I pray you all that shall read it or hear it, that they carefully consider the merit and the desert of this holy maiden, / when our lord chooses to inform her in virtue by his own proper person.\nWhen King Solomon had finished building and raising a tower to protect Jerusalem from enemies, the king of Babylon grew enraged and raised a host to destroy it. As soon as King Solomon perceived this, he ordered the construction of remarkable strong walls around the tower, so mighty and strong that whenever they came to assault it with any kind of shot, their darts would marvelously turn back and wound or slay the host.\n\nJust as the king of Babylon, the prideful enemy of the people, considered that King Solomon, the author and conservator of the people, had raised up a lofty virtuous tower, which was this holy maiden Katherine, to defend Jerusalem.\nThe holy church was diligent in observing the festival, for the sake of many creatures' health, as she had been in reality: both through good examples of living and also through her holy doctrine. But the wicked one grew envious of her and turned against her with all the spirit of his malice, intending to destroy her with countless thousands. But almighty God, the merciful and peaceful Lord, allowed this to happen to increase the victorious, blessed, endless crown of His spouse. And to her, He gave strength with mighty spiritual armor to overcome him, so that she gained more virtue in the time of her battle by overcoming temptations. Then she died in peace, during which time she was without temptations, and the devil shamefully turned back to himself. Our Lord inspired her to ask him for the virtue of spiritual strength, for which she prayed for many days and a long time. At last, after such long and devout prayer, our Lord graciously answered her and taught her to say:\n\n\u00b6\nFor your example, I would not overcome him except by taking death on the cross, so that you might be taught by this if you would overcome your spiritual enemies. Take the cross as I did: the cross shall be a great refreshing for you in all your temptations if you keep in mind the pains that I suffered. The pains of the cross may well be called a refreshing of temptation, for the more pain you suffer for my love, the more like you are to me in passion, and therefore you must be like me in joy. Therefore, daughter, suffer patiently bitter things and nothing sweet, and daughter, in no way, for you shall be strong enough.\n\nAfter King Solomon, our Lord Jesus Christ, King of heaven and earth, had armed this maiden's soul with sweet, mighty, and wholesome doctrines, enemies came to test that tower. If they could in any way or manner destroy it.\n\nThe king of\nBabylon our enemy, the fiend with all his cursed company, came and besieged this blessed tower through the suffering of God, surrounding it with many wretched temptations. But first, he began to assail this maiden with fleshly temptations. He tempted her not only through thoughts within her, but also through illusions and fantasies in her sleep. He tempted her in many ways by taking on a body from the earth \u2013 it is shameful to recount the foul fleshly sins he committed against her. But to clean souls, it is delightful to hear how this holy maiden overcame such foul delusions. When this holy maiden perceived how eager the fiend was to bring her to sin, she arose against herself mightily and punished her body by wearing the chain so much that the blood followed. And yet the fiend would not leave her side.\nBut a horrible company stood with him and came before this holy maiden, as though he had compassion for her and said: O wretch, why do you torment your body so cruelly? What will you gain by such torment from pain? Do you think you can continue in it to the end? Then you will never be able to continue in it, I warn you. But if you want to have joy in the world, you are young, and therefore you can sooner recover the strength of your body again.\n\nNotwithstanding your great penance that you have done, live as other women do and take a husband and bring forth children to increase mankind. If your desire is to please God, do you think that holy women have not been married? Consider Sara and Rebecca, Leah and Rachel. How they were married and brought forth children and yet were holy women. Why\n\"have you been upon a singular life that you cannot continue, as such words and many others were repeatedly multiplied against her by the devil and his cursed company? She prayed devoutly and commanded her living to her spouse, Jesus, and kept her heart keys all the while that the demons stood before her and she answered none word to them but this: I trust in my lord Jesus Christ and not in myself; other words they could never have from her except that she continued steadfastly in her devout prayers. And afterward she told her confessor, Master Raymond, and thought many others that were conversant with her this lesson for a general rule: when temptations arise in us, we should never disdain nor make questions, for she said that the devil seeks to trip us up with questions. He trusted so highly in the great subtlety of his malice that he could overcome us with his sophistical reasons, which we should not make questions with him nor\"\nA woman should not answer her husband's subtle questions but rather turn away if she wishes to avoid sin. A soul joined to our Lord by chaste love should never ask or answer questions, but rather the questions to the devil that cursed her. O Lord, what tribulation had she in her soul that was so constrained to see and hear that thing she most abhorred? She closed her eyes and stopped her ears. And there she had another torment for her spouse, for our Lord Jesus often appeared to her and graciously comforted her. It seemed for a time far from her that neither visibly nor invisibly he showed her his help. Of this she had great sorrow in her soul, yet she did not cease from her great penance but continued in it and in deep prayer. At last she remembered.\nIn the inspiration of the holy ghost of a certain fleet, which she later told her confessor and many others. She related this as follows: Once, while deeply devoted to a soul leaving our Lord Jesus, or else through some certain sins or new subtle temptations of the devil, her soul became weak and sluggish, and at other times it was brought to a veritable coldness. Some unwise people, considering themselves deprived of spiritual comforts, which they had been accustomed to, therefore abandoned their spiritual exercises, such as prayer, meditation, reading, holy companionship, and penance, which made them more ready to be overcome by the devil. He desired nothing else from Christ's knight but that he should remove his armor, by which he was accustomed to overcome his enemy.\n\nA wise knight of our Lord Jesus Christ should not do otherwise: the more he\nYou shall see yourself growing dull and slothful or cold in devotion; the rather you should continue in your ghostly exercises and make them no less, but rather increase them.\n\nAnother thing this maiden marveled at our Lord Jesus and used to say to herself in edification of others. Thou wretched creature art thou worthy of any manner of comfort in this life? Why dost thou not remember thy sins? What dost thou suppose of thyself, wretched sinner? Is it not I who am not enough for thee? Dost thou truly believe that thou hast escaped by the mercy of our Lord from everlasting damnation? Therefore, thou wretch, thou shouldst be well repaid, though thou sufferedst the pains and darkness of the soul all the days of thy life, but rather increase them.\n\nWith these darts of meekness, this holy maiden wounded her enemy, the king of Babylon, the devil. And she greatly strengthened herself with such wretched words. And as she knew herself to her confessor Master Raymond, there was such a multitude of demons in her.\n\"Chamber as it seemed, and every time she came home from church to her chamber, she found so many a multitude of demons there, saying unholy words and doing the abominable deeds of lechery, and it seemed as if they were running about there, as if it had been a passing swarm of flies. Then she took herself to prayer, and prayed to our Lord for so long that a holy company appeared, somewhat subdued from their abominable temptations. When these wretched temptations had continued for many days, in a time when she was coming from church to her chamber and had fallen down to pray, soon after there appeared a gladsome beam of the holy ghost, and opened her soul, so that she should have in mind how not many days before she had asked of our Lord the virtue and the gift of strength. And what doctrine our Lord had given her for obtaining the gift of virtue and of strength.\"\n\n\"And at once she understood the meaning of the foul temptations of the demon, and conceived them by it.\"\na great joy / that our lord had given her such strength to overcome them / and she purposed ever after to suffer meekly and gladly all such heavy temptations and all manner of diseases for the love of her spouse.\n\nThen one of the demons, who was bolder than any of the others and more wicked, spoke to the holy maiden in this way. \"What do you think, wretch, do you ever intend to keep this captive life? Know it well, we shall never cease to torment and make heavy the one who consents to us.\" To whom the holy maiden answered, having in mind the doctrine which our lord had taught her, saying: \"I have chosen pain for my refreshment. And therefore it is not hard for me to suffer them: but rather delightful for the love of my savior as long as it pleases his will that I suffer them.\" And as soon as she had said that word, the abominable company of demons vanished away, all confused.\n\nAfter that, a great and unspeakable light of heaven appeared.\nand she adorned all her chambers. In that light, our Lord Jesus Christ appeared to her, hanging on the cross as he shed his precious blood and called out to the holy maiden, saying: \"My own daughter Katherine, do you not see what I suffered for? Do not be heavy-hearted then, for suffering on my behalf.\"\n\nAfterward, he came closer to her in another form to comfort her and thank her for her glorious victory. Then she spoke to him, quoting St. Anthony: \"O my Lord Jesus, where were you when my soul was so tormented by such foul, filthy temptations?\"\n\nOur Lord replied, \"I was in your soul and in your heart.\"\n\nShe asked, \"Lord, saving me always, how can it be that you dwell in such a foul heart, replete with so many filthy thoughts and uncleanness?\"\n\nOur Lord answered, \"Were those temptations and thoughts caused by gladness, delight, or waylaying?\"\nShe answered nay, lord, but great sorrow and weeping were in us all. Our lord said then, who caused that sorrow and weeping? But I who dwelt in thy heart: if I had not been there, that foul thought would have partitioned thy heart, and thou would have had delight in them. But my presence was the reason why they pleased thee: when thou wouldst have put them away with displeasure and couldst not, and weptest and were sorry, I defended thee from thine enemies and suffered with thee inside, enduring as much as was necessary and expedient for thy health. And when the time that the battle was fully filled and ended by me, I sent thee forth with my light ones, and another, the darkness of the fiends, fled, for they could not abide my light. He who had informed thee that the pain was to be fully healed for the winning of ghostly strength was that one. And thou shouldst suffer.\nThey waited patiently as long as it seemed right to me, but only what shines in the beam. And because you offered yourself\nFrom this time onward, I will show myself more familiar and homely than I have before. After this vision ended, she was left in such an abundance of sweetness that no pen can write it to you fully. There she remained in her heart, singularly enjoying the sweetness of that word which our Lord called her his daughter.\n\nWhen He called her My own daughter Catherine, she prayed her confessor Master Raymond, that he would ever call her by that name, so that her sweetness might be renewed in her soul. From that time onward, our Lord Jesus, her spouse, was with her right homely. He appeared to her often times alone, and other times He brought our Lady His blessed mother with Him.\n\nOther times He brought with Him Dominic, and also sometimes Mary.\nMagdalene/Saint John the Evangelist/Saint Pol the Apostle and others he liked, but for the most part, he came to her alone and spoke with her as a friend would with his most intimate friend. They would both walk up and down in her chamber as two religious men or two clerks reciting psalms or hours. And this she was often known to master Raymond her confessor to relate most fearfully. O now was this a marvelous thing/O what a marvelous showing and a homely one that never was heard before.\n\nHowever, maidens need not be in doubt of this if they humbly and inwardly consider the depth of the goodness of our Lord:\n\nFor to each of his chosen souls he gives some singular gift and grace from which they may have excellent joy above others, not only the height of his sovereign majesty appearing in all his saints at once but in each one by himself some singular grace. For right at its beginning,\nA man is not alike as another, but has some manner of difference. Similarly, every saint in heaven has some difference in certain singular graces given by God from others. Therefore, it is not surprising greatly if some special grace is said of one that is not found in another. I have previously mentioned seeing their psalms. I will tell you, maidens, how this holy maiden learned to read. She never learned to read from man or woman. One time, she told her confessor master Raymond that she desired to know her matins. And she had spent many weeks trying to learn her letters. She could not come to it. She thought to complain to our Lord, her heavenly master, for wasting her time, praying Him to vouchsafe to teach her if it pleased Him and if He found it worthwhile.\nShe was able to read and understand, and as it pleased thee, I live simply and spend my time in holy meditations. Now this is a marvelous thing: she did not finish her prayer before she could read her psalms as readily as she had been a knowing cleric. Her confessor was greatly astonished by this, for she could not spell or know one new letter which God had ordained for a marvelous token in her. After this, the maid took her books of God's service to say her matins and hours with them. Soon after, she grew marvelously in perfection of contemplation, and then ceased little her vocal prayer because she was often rapt into the height of contemplation. Therefore, by reason of such frequent raptures, she could not often perform or make an end of her Pater Noster. Her soul was...\nThis maiden radiated from her outward wits, as I shall declare to you hereafter, with God's help. For thus shall I conclude this chapter: All that is contained therein, her confessor had learned from others through her privately, and some from her relation that she related to others. As this holy maiden increased and profited more and more day by day in grace and virtue, there arose in her soul a holy desire to pray to the Lord to give her the perfect degree of faith: By which faith she might be more able to serve Him and make an end of eating offal and in manner made vain and idle feasts in serving the womb.\nThis holy maiden closed herself up in her chamber, seeking through fasting and praying to behold the glorious and gracious face of her spouse: \"Therefore, daughter, from this time onward, work mightily and put away all manner of doubt, for now thou art armed.\"\nwith the strengthe of the feith / for to ouercome therby all thyn aduersaryes / And thus this gracio{us} visio\u0304 cessyd: But euer after\u00a6ward\u25aa this rynge bylefte vp on this holi maydes fynger not to other folkes syht but to her owne syght for she be knewe many tymes and ofte to her confessour maister Reymound wyth grete drede & fere that she sawe euer that rynge vppon her fyngre / And there was neuer tyme but that she sawe it / Loo maydens ryht as saynt katheryn the martyr virgyn & quene. After her baptym was dyspou\u2223sed to our lorde as ye legende maketh me\u0304\u00a6cion / Ryght ye maye consydre now how this holy mayde katheryn / After so ma\u2223ny victoryes of temptacions of her fles\u2223she was solemply dyspoused to the same lorde: And ye consydre the coudycyons of this rynge / ye shall\nbut that stone it self is broke onely with the blode of a goote. Ryght soo a stronge feythfull herte wythstondeth and ouercometh wyth his strenthe alle maner of aduersyte / But the mynde of crystys precious blood the whiche is called in ho\u2223ly\nwrite a good thing that which precious blood he had upon the cross for mankind: that strong heart is relentless and all to burst / the four precious Margaret stones in the ring signify nothing else / but four puritans & cleansed it, which was in that holy maiden, that is cleanness of her intent cleanness of her thought cleanness of her speech and cleanness of her working. All these shall be declared by the grace of God more largely hereafter I suppose that this dispersion was nothing else but a confirmation of God's grace And the token of this gracious confirmation was the ring which only appeared to her and to none other for this cause that she should not fear nor dread to deliver others out of the wretched world by her prayers, and by the help of that special grace that God had endowed her with. One of the principal causes, according to holy doctors, why the almighty God chooses to show favor to some in the state of grace is in.\nthis wicked world for worship, for his intent is to send them\nTo fight with this wicked world for worship of this holy name and health of souls, as he did to his Apostles on Whitsunday. The which tokens/special tokens of grace: Rightly this holy maiden above the condition of all other women after time was thus conferred to me,\nI give myself away from thee, and if I have often displeased the master,\nLord, there is my body at thy feet; punish it, and I shall gladly help therewith; & suffer me not, good lord, to be punished with such sharp and harsh pain to be departed in any manner from thy blessed presence. What have I to do with that meat I have met which they knew not whether receives any life by bodily meals or by ghostly meals?\nLord, as thou knowest well, I have fled the conversation of men,\nThat I might the sooner find thee; now that I have found thee by thy mercy and graciously thou hast shown thee to me, though I am unworthy, should I now then?\nForsake this precious treasure and engage with men instead, and you will be found reprobate in the faith. A noble lord, do not allow this to be so for your infinite goodness. She had wept and wailed with sweet, sobbing words for a long time. Our lord said to her, \"Suffer it now, daughter, for it is seemly for you to fulfill all manner of virtue. Not only will it be fruitful for yourself, but also for others through my special grace. It is not my intent to discover or depart from you in any way. Rather, I shall have you with me more strongly through meditations of neighborly charity. Do you not know well that in these two things lies the perfection of my commandments: love of God and love of thy neighbor? I will therefore that you fulfill the commandments of these two precepts so that you may go to heaven with both wings.\" Daughter, how old are you, having come here to this place of illness and love of the health of souls, by me.\nit has become so much that in thy young age thou proposed to feign thyself as a man, because thou mightest the sooner be received among the order of the father preachers in strange countries, lest thou be known so much for profiting to the health of men's souls and for thy singular love for my servant Dominik. Thou desirest, with great honor, his habit that thou now hast received. Dominik primarily ordered that habit for the health of souls. I marvel at thee and ask thee, and why art thou so hesitant? If I bring thee to that which thou have so long desired, with these words of the Lord, this holy maid was greatly comforted and said to him, as the glorious lady, the Virgin Mary, said to Gabriel, \"What is this, my lord? In what way and in what manner may this be done?\" Our lord said again, \"As my goodness shall dispose and ordain.\" Then she, as a good disciple and a true follower of her master Christ, said, \"Lord, thy will be done in all.\"\nI am darkness and you are light. I am nothing and you are something. I am ignorance and you are infinite wisdom, from the father. Yet I pray the Lord, in what way can it be that you say I, a wretch, should be so free and profitable to man's soul? You know well, Lord, that men set little store by women's words. Speak virtuously as you may, it would not seemly. Nor do you wish women to be more conversant among men. In answer to this, our Lord replied, as Gabriel answered our glorious lady, the Virgin Mary, and said: \"There is no word that comes from God's mouth that is impossible for Him to do. Am I not He who made mankind, both man and woman, and the form of every other? And where I will inspire My grace, it is all one to Me, both man and woman. The neck again in its kind, but by the crying of one of these maidens' sisters to her, she left off.\"\nafter the spirit was restored to the bodily wits, she felt her neck so sore as if it had been struck with many great strokes. If her mother had not put a little more strength than she did to righting of her neck as she was about to, she would have broken her neck. With such a passing out of the body, the soul of this holy maiden was often raving, so that other times, by the violence of the spirit, the body was left up from the earth. As Marie Magdalene was in the time of her raving, as it will be declared more openly later.\n\nBut now I shall tell you of a miracle that happened at the beginning of her raving. It happened at a time when this holy maiden touched a spear or a brooch with flesh by the fire of hot burning coals. Her soul was enflamed and burned in the mind while with the fire of the Holy Ghost. And suddenly she was raving from her bodily wits.\nfor ye tyme of her tournyng of her spytte / Wha\u0304 her brothers wyf the whiche was callyd Lysa perceyued this knowyng the con\u2223dycions of this holy mayde\u25aa she toke the spytte of her honde and lete her alone / & whan the mete was ynow\u25aa and also fol\u00a6ke had suppyd / yet she bylefte in the sa\u2223rauysshyng / Thenne Lysa bethought her to abyde vpon her vnto the tyme that she hadde doo / She brought her husbond a bedde and her chyldren and came agayn to aspye how she dyde / and founde here falle doun in to the hote brennyng coles wyth that Lysa weyled and cryed and sayde Alas alas katheryn is alle bren\u2223nyd and ran to her anone and pullyd he\u2223re out of the fyre. A and founde her clo\u2223thes nothyng hurt ne brente ne hauynge noo maner of tastyng of the fyre, ne yet more ouer there bylefte nomaner of as\u2223shes vpon her clothes / \nLoo perceyue ye not maydens what ver\u00a6tu of gostely fyre was wythin this may\u00a6des sowle by whos myght the strengthe of that outward naturall fyre was vt\u2223terly wytdrawe / See ye not how the my\u00a6racle of the\nChildren who were cast into the oven to be burned were renewed in this holy maiden. And this miracle was not only shown in her but often:\n\nOnce it happened to her as she was in the church of the friars when she was so roused: she bowed her head down to a pillar. In the meantime, in the same pillar there were certain images of diverse saints, at the reverence of which saints a man struck up a wax candle burning. The wax candle fell down upon this holy maiden's head during her rapture, and it burned on her head until the candle was completely wasted. And so she suffered no harm: Was this not a marvelous thing and wonderful that the candle burned on her head until it was wasted and did not harm her kerchies?\n\nAnd when the candle was all burned, it quenched on her head as if it had been quenched on a stone or on the earth.\n\nMany of her sisters bore witness to this miracle and told it afterward to her confessor.\nMaster Reymound: Three sisters named Lysa, Alyxa, and Francisca claimed to have seen her. In various places where she went about instructing souls in virtue, the devil was greatly provoked against her due to God's suffering. In his presence, many of God's servants, he cast her into a fire. While they were trying to pull her out with weeping and wailing, she smiled at them and came out of the fire unharmed, neither injured in body nor in her clothes. Then she said to those standing around, \"Be not afraid: For it is my ghostly enemy, the devil, who has performed this miracle. This is recorded by diverse witnesses who saw it and reported it to Master Reymound, her confessor.\"\n\nAnother time, in her chamber by her bedside, an earthen pan with burning coals was present. The envious devil cast these burning coals at her.\nher wyth suche a strengthe that her hede was the fyrst that fyll in the fyre and so the panne to braste for vyolence of the stroke / and yet her hed was in noo wyse hurte: She arose vp and sayde wyth smi\u00a6lyng there to a deuoute woman whiche was callyd Gabryell / Loo how this ma\u00a6lycions enemye werketh:\nLyke to I ride in vitas patrum of a wo\u00a6man that was callyd Infracia: and ther\u00a6fore it is none merueyle though our lord suffer the fende to werke suche thynges in his derlynges and chosen chyldren / sy\u00a6then it so was that he suffred hym to wer\u00a6ke as harde thinges in his persone / wha\u0304 he suffred hym to sette hym vpon the py\u2223nacle of the temple / And vppon the hye hylle / \n\u00b6 Tus by suche merueylous thynges our lord wrought merueylously in hys mayden katheryn soo that she encresyd more and more by his grace euery daye in his perfection and as moche that loue was bothe rote and cause of all her wer\u2223kys: The charytable werkisof her ney\u2223bours passed all other werkys. And the charytable werkys was in double wyse that is\nThe first I shall tell you about the charitable and merciful deeds she did for her sick neighbors in body. Afterward, I shall declare openly the various miracles our Lord showed through her in helping the poor, as well as the remarkable charitable deed she showed to those sick in soul. The witness to this chapter is recounted within the chapter itself.\n\nWhen this holy maiden Catherine perceived that she was growing older, she became even more mild and gracious to her neighbors in the sight of her spouse, Jesus. She devoted herself entirely to their succor and aid with all her heart.\n\nAnd because she desired to have nothing of her own as her own in her possession, just as a very religious woman who had ordered her heart to keep the three principal vows of religion as recounted earlier in the first part, lest.\nShe should be found guilty of withholding others' goods against their will; she went to her father and humbly and lowly begged him to allow her to give alms according to her conscience the next morning, as Saint Nicholas did and carried on her shoulders both wine and oil and other necessary things. And when she arrived, she found her doors open. She put the things she had brought within the doors and quickly drew the door to and fled away.\n\nAt one time, she was sick in body, from the sole of her foot to the top of her head her body was swollen, so that she could not rise up from her bed nor stand on her feet. And she heard then that there was a poor widow with a little one beside, who had great hunger and great need with her sons and daughters. Out of compassion for this poor woman and her children, the next night she prayed to our Lord that he would grant her such strength for this.\nA poor woman rose, early on the morrow, and filled her sack with her father's grain: a great vessel or a flat of wine and another vessel with oil. She carried all that she might find beside, which might be necessary for human life, and kept them in her chamber. Although each of these was a burden for her to bear alone, she carried it all at once to the widows' house. Some of it she placed on her shoulders, some on her right arm, and some on her left arm. By miracle, it was not heavy for each person to bear alone. She later confessed to her confessor, Master Raymond, and to other friars, that the burden weighed no more than a little straw to her. If it had truly weighed as much as it should have, it would have weighed a hundred pounds.\nIn the early morning before the common bell of the city rang, no one was allowed to walk in the city. Once it was rung, this holy maiden waited patiently for her time and began her journey with her burden. Despite her youth and her infirmity, she ran as fast as if she felt nothing towards the poor widow's house. As she approached the poor widow's house, her burden grew heavy and painful. It was the Lord's will, and she prayed to Him devoutly and trustingly for relief. Instantly, she was eased of her burden. She entered the poor widow's house and found the door half open. As quietly as she could, she drew her burden within the door. The noise woke the widow, and she fled as best she could for her sickness, but it was not far away, and her sickness grew worse and worse. By God's command, she was unable to move from the way, so she spoke.\nOur lord met us with a wry smile and said, \"Good lord, why have you displeased me? It is good for you to be shamed here. Have you forgotten your mercy towards me, your unworthy servant? I pray the Lord gives me my strength back so I may return to my chamber.\" She spoke these words and more, and with great determination, she strengthened herself to go forth. Though she most needed to die on the way, and therefore go forth, she little thought it would be far. But the poor widow arose and, recognizing who it was that did her this favor, said:\n\nOur lord then considered that she was greatly troubled in her journey and restored her again to her former strength. But not completely, so with great courage she returned home before it was light.\nAnd day by day, she lay down in her bed very feeble, as she had done before. Our Lord touched and healed her according to His will. Behold, maids, you may see the miracles of St. Nicholas renewed in this holy maiden, not only by miracle but by many miracles. Now I shall proceed and show you the virtuous life of St. Martin.\n\nIt happened once that this holy maiden was in the church of the Friars. A poor man came to her and asked for her help for the love of God. This holy maiden perceived well that she had nothing she could give him, for she was not accustomed to having gold or silver. She begged him to wait a while until she returned home, for she would gladly and plentifully give alms of such things as she had in her household. Then the poor man said, \"If you have anything to give me here, I pray you to give it to me, for I cannot wait so long.\" It was supposed by this that another person had appeared.\nin the poor man's likeness and not he who it seemed,\nthis holy maiden was both reluctant to leave without giving him something to fulfill his need,\nso it came to her mind of a little silver cross that hung by her body at that time which she had in her hand,\nshe pulled away that little cross and gave it gladly to the poor man,\nwhen the poor man had that cross he went away from her gladly and asked no more alms that day from any other maids as though he had come for the cross alone,\nthe next night following, when this holy maiden prayed as she was accustomed, Almighty God appeared to her, holding that same little cross in His blessed hand adorned with many precious stones, and said, daughter, do you not know this cross?,\nthis maiden answered Him and said, I know it well, but I said that it was not so beautifully adorned which I had it.\nTo whom our Lord said again, yesterday you gave it to me willingly with great charity and love.\nwhiche love and charity are signified by these precious stones, therefore I beseech you that on the day of judgment before all the company of angels and men, I shall display this to increase your joy. For I shall not heed nor suffer the mercies shown by this our Lord to be hidden from me. And she thanked the Lord, and ever after was stirred to do more such alms. Another day it happened when devotions were done at the friars after Mass that the people were going out of the church and she was left behind alone with one of her sisters to pray. As she came downward from the chapel, which was ordained for the sisters of penance, our Lord appeared to her in the likeness of a poor pilgrim at the age of two or three and thirty, half naked, and asked her to give him clothes for the love of God. Then she was at that time stirred to do more deeds of mercy than ever she was: she prayed the poor man that he would accept them.\nShe stayed a while longer until she returned from the chapel, then helped him with some clothes. She went up to the chapel and did an errand under which she wore a coat next to her body, which was without sleeves. With great joy, she gave it to the poor man. Afterward, he asked for more and said, \"A good lady, pray you give me a woolen cloth.\" Give me linen clothes to wear next to my body. Then she said to him, \"Come after me, and you will be gladly received.\" She went on ahead, and her husband Thesus followed her, unknowingly. When she returned home, she went to where her father's and brothers' linen clothes were laid out and brought out both a shirt and other linen clothes to give to the poor pilgrim. Yet when he had received these, he asked for more and begged her to give him sleeves for his coat.\nShe went nothing heavy with his crawling, but gladly sought about for his sleeves. At last she found a new coat of a maidservant of the house, hanging on a perch which was never strange to her. She took away the sleeves and gladly gave it to the poor man. Yet he asked more and said, \"Lady, you have now clothed me; thank you for your love in doing it, but yet I have a fellow lying in a hospital beside me who needs clothes greatly. If you will send him any clothes, I shall carry them to him in your name, full gladly.\" Yet this holy maid, for his frequent asking, was never wearier but rather the more eager to do alms. She thought where she might have a cloth to clothe this needy man who lies in the hospital. Then fill her mind that all the men of the house were right loath to give alms out. Take her father alone, and shut up all her clothes under lock and key, lest she should find them and give them away.\nShe considered carefully that she had taken nothing away from the maidservant of the household and therefore would take away nothing more because she was in need herself. Then she disputed with herself whether she should give him her own coat or not, since she had only one. Charity said yes, but honesty said no. At last, charity, which is concerned with the soul, overcame honesty, which had compassion for the body. She thought if the poor man were to go away without some clothes, it would be shameful for others, and if she had given him her own coat and gone naked, she would have slandered souls, whose souls she ought to love more than the body. And therefore it seemed to her that souls should not be slandered in any way for temporal alms. Then she answered the poor man thus: \"Truly, dear friend, if it were honest and seemly for me to give my coat to you, you should have it.\"\nBut gladly I would have given this away. However, since I have no more, it would not be seemly for me to do so. Therefore, please excuse me, gladly I would have given it to you if I had any more. Then the poor man smiled upon her and said, \"Lady, I see well if you had more, you would gladly have given it to me. Therefore, I thank you; farewell.\" When he was born from her, this holy maid perceived by certain signs that it was he who was accustomed to appear to her and often conversed with her. She was in a manner of doubt, but her heart burned with love. Nevertheless, in as much as she held herself to take up household duties as she was accustomed to do, the next night, appearing as our Lord Jesus Christ, he appeared to her, as she prayed, in the likeness of that poor man holding in his hand the coat that the holy maid had given him, arrayed with clear shining precious stones. He said to her, \"Dear daughter, do you not know this coat?\" She answered and said, \"Yes,\" but she did not give it to him so arrayed. To:\nOur lord spoke to him beside me. You gave me this coat so freely and generously yesterday that it alleviated my cold for me. Therefore, I will now give you a coat, the which will be visible to men, but to the eyes of the deceased it will be sensible. From my holy body I will take it and give it to you, by which both your body and soul may be kept and protected from harmful cold until they are arrayed in joy without end, before my saints and angels. Immediately, he took out a garment of a bloody color with his holy hands from the wound in his side, shining all around to the extent and measure of the maiden's body. With his own holy hands, he arrayed her, and said, \"This garment I give you all the while you dwell on earth as a token of your garment of joy, that you shall be arrayed within heaven.\" This vision ceased. After the holy maiden had received such great grace in receiving this spiritual gift, not only in her soul but also in her body,\nFor that hour, in her ending day, she never needed to wear more clothes in winter than in summer. For where the weather was never so cold, they used no more clothes than a coat and a kerchief. For ever after, as she seemed, she felt that ghostly coat upon her, which the Lord gave her, and that was the cause that she felt no cold. See you not, maids, what worthiness this holy maid was, who followed St. Nicholas in giving alms, and followed St. Martin in giving her own clothes, which the Lord allowed by his holy appearing to this blessed maid. And there he gave her a sensible and everlasting token, to feel on earth how pleasing alms-giving is to him. It seems to me that when our Lord said to this holy maid that he would show her that little cross at the day of doom, which she gave in alms, and also that he would array her with a cloak of joy in heaven, in heaven there is nothing else but a certainty of eternal health. And there, an excellent joy in bliss for her.\nTherefore maidens should not set themselves little by such revelations and such tokens, for the sincereness of endless health alone causes such great joy and such great comfort in a soul that it is impossible for a tongue to tell it or a pen to write it. What follows after such sincere joy, you truly believe, goes to a soul. Increase of all virtue of patience, of strength, of temperance, and diligence in keeping herself, in holy works of faith, of hope, of charity, and of such other virtues.\n\nAnd another time also it happened that this holy maiden, filled with compassion, perceived that there was a man who made himself poor willingly for God's love and lacked food. Therefore she took carefully a linen bag and filled it with eggs, and carried it with her secretly under herself.\n\nWhen she was thus moved, it happened suddenly that the body\n\n(Note: The text appears to be in Middle English. No significant OCR errors were detected, and no meaningless or unreadable content was found. Therefore, the text is left unchanged.)\n\"Bowed to a pillar casually on that side where the eggs were, so that she leaned fully upon the bag with eggs. In the same bag, there was obtained a thymble as tailors sow. The which thymble was broken into three parts by the burden of her body, but the yolks that charity held there were whole and in no part broken. Now this was a marvelous thing that the yolks were whole and the thymble of copper was to be broken. For our Lord showed there His miracle in the charitable yolks. For our Lord showed His help not only by this holy maiden to needy people but also He showed His miracle in her by works of His godhead. And to declare it more openly, I shall tell you a marvelous thing about this maiden and her household, numbering about twenty. Her mother Lapa told Master Raymond, her daughter's confessor, that after a time this holy maiden had left her father's house to give alms. It happened that the household servants\"\nShe had drunk among them a certain vessel of wine, so that the remainder which was left was not fresh enough to pour for men. In spite of this, she went to the next vessel of wine nearby in her father's cellar and tamed it for poor people. She gave them generously from it every day as they needed it for several days, and it was not noticed by the men. When the first vessel was finished, the butler mixed wine from the vessel that the holy maiden had tamed for the men to drink. However, the holy maiden did not leave but continued to give to the poor people, and the more the men drank, the more she gave to the poor. It was not noticed, nor was the wine ever unfresh or less in the vessel, but it always kept its fullness and freshness. All the household marveled greatly at this, that the vessel continued in this way, and the wine was.\nThe vessel of wine was exceptionally good and fresh, as it was well known that such a vessel could not last over fifteen or twenty days at the most. Yet it continued for a full month, and it seemed that the vessel was in no way diminished. All the men were amazed that the wine was so good and so fresh and lasted so long. They had never tasted better wine before. It was unknown to them all how this could be, but the holy maiden knew well that it was by the miracle of the Lord, due to the generous alms she gave to the poor. Therefore, she gave to the poor more generously in public, so that all the men might see it, and yet it seemed never to lessen in the vessel. One month had passed and another began to enter, and yet the wine continued ever like fresh and full as it did at first, until the time the grapes were ripe for making new wine. When the miracle occurred, they were in the abundance of wine beforehand.\nThis holy maiden, whose miracle our lord showed by the giving of alms to, was openly known as Catherine in the City of Senes. The wisdom of this matter contained in this chapter is recounted in this chapter.\n\nThis holy maiden had a marvelous compassion in her soul for the poor and needy. Yet she had a more excellent and more merciful pity for the sick, for which pity she worked many wonders. I shall relate [them], by the grace of God, for the greater edification of those who shall read or hear this holy legend. And though it may seem incredible to some, I shall not leave it out for that reason.\n\nIn the City of Senes there was a very poor and sick woman. Due to her need and lack of temporal goods, she was compelled to lie in a hospital in the same city, hoping to find remedy for her sickness which she could not find by herself. It happened then that she was received in\nA poor hospital of the same city / in which she might have had her sickness alleviated, she found it necessary for her affliction to worsen so severely that she was a leper. For often it happens with those who are not meek that the more meekness is shown to them, the more proud they become. And there, where they should thank the Lord for the kindness shown to them, they instead display ingratitude and wrongs. This sick woman behaved in this manner towards the holy maiden when she saw that she was served so customarily every day by this holy maiden. She began to scold her when she was not served to her liking. It sometimes happened that this holy maiden was late at church and stayed longer than usual, and this was the reason she was often delayed in attending to the sick woman. After she came late to the sick woman, she would scold her sharply and say to her sorrowfully many heavy words. O lady queen, welcome, where have you been so long, lady queen, now you are great.\nA lady who had long been at the friary/ Have you spoken with the lady there, with such like words and many similar ones/ She did what she could to stir this holy maid to anger/ Yet she was not stirred by her words/ But rather served her as she would her own mother/ And comforted her as humbly and meekly as she would her own mother/ Saying to her right thus, O good mother, for God's love be not displeased with me/ For though I have been long, I shall make amends for all things at once. Then she held her fast and made a fire/ And ordered quickly for her food/ And for all other necessities as she would for her own mother/ So that the sick woman, in all her unruliness, mercilessly tested her patience. This rebuke continued for a long time/ And yet was that holy maid never weary of her service/ But rather continued/ Many people marveled at it. But her own mother, Lapa, was greatly troubled by all this and cried upon her that she should leave that ministry lest she become a leper like the sick woman.\nShe often told her daughter, \"I fear you will become a leper if you continue in the service of this poor woman, and I cannot allow that. I therefore charge you to leave. But the holy maid replied honestly and said that she had received this command from the Lord, and so she saw her off, saying that she was still a leper but would rather be one than see her. Yet her love for our Lord seemed few days in comparison to the great love she had for Him. The blessed Lord, who turned all things to God in His loving care, considered the spiritual strength of His spouse, the holy maid: He would not allow the leprosy to long endure in her. Shortly afterward, by the disposition of the Lord, the leper woman passed from this world. At the time of her passing, this holy maid was with her, comforting and blessing her.\n\nWhen she was (continued...)\nShe was washed and anointed the leper's body and arrayed it for bearing. When her dirge and mass were completed, she bore her with her own hands. And as soon as she was buried, the leper passed from her hands as if she had never touched him with the disease. But rather, her hands became fairer afterward than any part of her body, as if she had never been touched by any trace of leprosy. Behold, maids, the increase of virtue this holy maiden gained through this act of mercy. Charity, the mother of virtue, urged her to perform this charitable deed, and meekness, compelled by charity, made her subject and servant to the sick. Patience was also compelled by charity, which made her suffer patiently and gladly the sick woman's rebuke.\n\nFurthermore, this deed of charity was performed without any doubt of clear faith. By this faith, she beheld her spouse, Jesus, in her soul as often as she could remember.\nThat woman failed to lose hope by which she continued to the last end in her holy ministry. After all these holy company of virtues followed an open miracle in cleansing of that leper by the death of this poor woman whom she took care of. This is a gracious miracle and a marvelous one. You should see and hear a more marvelous thing that followed, if you listen closely. In the same city of Genoa, there was a sister of the Penance of St. Dominic named Palmaria. The sister Palmaria was so greatly stirred to hate by the excitation of the devil against this holy maiden Catherine, that whenever she saw her or heard her speak or heard her name spoken, she was deeply troubled in her soul to such an extent that she showed all the tokens of malice against her. I deemed her to be damned for her obstinacy. She should be put to endless pain: \"Suffer, Lord, it, by occasion of\"\nEndless dedication to my sister, to whom I should be an instrument of everlasting health: A my good lord, put away such an outrageous demeanor for the multitude of thy great mercy. It had been better I had never been born than for my soul, which I bought with precious blood, to be damned. O Lord, these thy commands which thou hast commanded me through thy large mercy, I should be profitable to the soul's health of my neighbors: these are the fruits of health that I should bring forth, for my sister's soul was damned, and none doubted my sin was the cause and of her pain. For other fruit I bring forth but sin alone. But yet I shall not cease to ask mercy until I have some comfort of my sister's salvation in this way. This holy maiden prayed more in soul than in word outward, and for that she should have the more compassion for her sister's soul: our Lord showed her in the perils of her sister's soul and within that sight, our Lord answered her and said that\nhe could not endure it from his righteousness that such malicious hate and an obstinate one must not be punished. Then the holy maiden fell down before our lord in prayer and said: Lord, I shall never leave this place until the time, thou hast shown me thy mercy for my sister. Punish me, Lord, for her sin, for I, who am the cause of her transgression, should be punished and not she, therefore, merciful Lord, I beseech thee for thy great mercy and thine endless gardens that thou suffer not my sister's soul to leave her body until she has received that grace & thy mercy. Lo, maidens, that prayer was of great strength that my sister's soul could not pass out of the body until our lord showed his plentiful mercy in her. Despite this, the sick woman lay drawing on for three days and three nights, so that many people who knew her marveled and sorrowed for her that she suffered so long a pain. And yet in all that time this holy maiden continued in her devout prayer.\nCesing unto the time she had overcome in manner of our Lord by meek tears, then sought the sick sister's chamber to comfort her. And when the sick sister saw this holy maiden, she did her reverence with great joy as she might, whom she had first in great reproof and so she accused herself with speaking and tokens making, and asked for mercy and forgiveness of her trespasses as she might speak. And so she was shriven and hospitally received and passed out of this worldly life with great contrition.\n\nWhen she was passed out of this world, then our Lord showed to this holy maiden her soul in such great brightness and fairness, that afterward she confessed to her confessor it might not be told nor spoken with man's tongue. Yet it was not that fairness which she should have in endless bliss but only the fairness which she had in her first creation and in receiving of her baptism.\n\nThen said our Lord to this holy maiden, \"Lo, dear daughter, by thee I have received this soul that was lost. Is this not fair?\"\nA soul is he or she who will not conduct business for the sake of a beautiful soul. If I am the most sovereign beauty from whom all manner of virtue's beauty arises through love of a beautiful soul, I would descend from heaven to earth and shed my blood to ransom it. You should therefore labor all the more for such a fair creature lest she be lost. I have shown you this soul so that you may be inspired by it and lead others to the same grace. This holy maiden then thanked the Lord for His blessed revelation, praying Him humbly with all the affection of her soul that He would grant her that grace forever, allowing her to see the beauty of every soul that was in communion with her. The more she was stirred to win her salvation, the more the grace our Lord granted her and said, \"Because you have despised all fleshly conversation for My sake and are bound to Me in spirit.\"\nthe spirit which is the most sovereign spirit / and has prayed so earnestly and so devoutly for this soul / therefore, now I give your soul clear sight by which you may perceive and behold both the beauties and the filths of every soul that is present before the altar. So that as your bodily senses have perceived the conditions of bodies up to this time, from this time forward your ghostly senses should perceive and consider the conditions of spirits, not only of those whom I present to you, but also of all others for whose help you shall pray, though they never be presented to your bodily sight.\n\nThe grace of this gift was ever afterwards so swift in this holy maiden that from that time forward she perceived more clearly the qualities and deeds of the souls of those who appeared before her than of her own body. Therefore, Master Raymond her confessor complained to her of some distress because she suffered many.\ndiverse people knelt before her and would not let them stand up. To whom she appeared afterwards, except that I saw the conditions of their souls, and therefore, father, I am certain that if you had ever seen the fairness of a reasonable soul, you would suffer a hundred deaths if it were possible for the joy of a soul. There is nothing in this world that can be compared to her fairness, whom her confessor heard confess. He begged her to grant him all the process of how she came to such a conversion. Then this holy maid told him all the process as it is recorded before, although she told it briefly and I am wary of the transgressions of her sick sister committed against her. However, her confessor later inquired about the truth of that odious crime of her sister, which both knew well. Furthermore, Master Raymond, her confessor, records that she often spoke of these things.\ntimes a speaker stood between her and Pope Gregory X, for she could understand neither Latin nor could Pope Gregory understand Italian. Therefore, Master Raymond, her confessor, acted as interpreter between them, among other communications that this holy maiden had with Pope Gregory. She complained to him about the court of Rome and said that paradise should be of virtue, where she found the stench of cursed vices, instead. The pope asked her, through her confessor, how long she had been in the court. To him, she answered boldly but meekly to the pope, \"In the name of almighty God, I dare well say that I perceived much more the stench of sin which is used in the court of Rome at home in my own city where I was born, than those who have sinned and sinned every day.\" Then the pope fell silent and was marvelously astonished. But Master Raymond, marveling at her words, marked them carefully.\nThe author spoke to such a worthy prelate: Sometimes it was also necessary for Master Raymond, her confessor, and those who followed the holy maid in various countries, where neither she nor they had come before, to encounter many seemingly virtuous persons who appeared ready to join them. But in truth, they were encumbered with wretched sins. Whose sins she perceived immediately, and so she would neither speak to them nor turn her face to them. And when she saw that they lingered, she broke out a little more than she was accustomed to in voice and said to them such words: First, we should amend our lives from sin and go out of the devil's service: and then speak of our Lord. What she had said such words, she went from them at once as she could decently. And afterward, her confessor and her companions found that they were encumbered with wretched sins in which they continued without repentance.\nrepentance / Another time she spoke with a woman: this woman seemed an honest woman but in truth she was the concubine of a man of the holy church, and that was a great pity. As they spoke together, the women could not look upon the maiden's face; for the holy maiden always turned her face away. Her confessor was greatly astonished by this, and in time asked her why she did so. To whom she answered and said, \"Father, I am sick, and you would have cast out all that is in your body for impurities. Lord, these examples have I set here for you to know what excellent gifts of grace our Lord gave to this holy maiden because of her meek living. Furthermore, our spiritual enemy, the devil, perceiving that this holy maiden gained great virtues through her service to seek people, he thought by some manner of will to withdraw her from those holy pursuits. Yet he could not.\"\nLet her. The more she increased virtuously through that occupation. In a time, one of the sisters of penance, who was called after the manner of the country Andrew, was afflicted by the suffering of our Lord with a grievous infirmity. This cancer was on her breast, which festered the flesh around it, and it was so corrupt that none could come near her because of the stench. But if they held her nose, few or none could endure to come near her.\n\nWhen this holy Maiden\nperceived this, she understood that our Lord had received that sick sister into His keeping. Then she immediately came to her, bringing gladness and comforted her. The sick sister received her service more freely, considering that all others had forsaken her. This holy Maiden left nothing undone for her sick sister until the end of her sickness.\nHer abominable stench never so much bothered her. She stood by her side and opened her wound, washing it and weeping. She covered it and yet never held her nose nor showed any sign of loathsome-ness, nor was she heavy or angry in service, nor weary about her. But gladly did her diligent service please her. Her sick sister marveled at her great steadfastness and her great suffering and the great fullness of love and charity that was in so young a maiden. The enemy of this great love and charity was filled with envy and was about to let this deed of mercy and charity be undone, to the best of his power.\n\nFirst, on a day when this holy maiden was about to uncover her wound to wash and wipe it and refresh it again, there came out such a stench that her stomach could hardly endure it. But she almost vomited. As soon as she perceived this, she arose against herself with great wrath and said to her sister's flesh:\nthis wise, if your wretched flesh has hatred now for your sister, whom our Lord bought with His precious blood, you may fall into the same sickness that she is in or into verse: truly, you will be punished therefore. She bowed down to the sore and held her nose and her mouth open against the wound for so long until she felt within herself that her shame was gone, and she overcame the flesh that was contrary to her spirit. The sick sister beheld this and cried to her in amazement and said, \"cease, daughter, do not corrupt yourself with this foul stinking sore.\"\n\nThis holy maid, for all her crying, would not arise until she felt that her enemy was overcome and so she arose and he withdrew from her for a time. But he, considering that he could not have mastery over her through her sick sister, put such heavenly feelings against this holy maid that she hates her service, and by little and little.\nLittle one's malice grew so much that love turned into hate. For she knew well that there was none who would serve her but herself. Yet she lived in hate, barely willing to leave a suspicious thought of them who hated her. At last, she began to imagine and bear a hand: when she was not present with her, she was about some actual sin, fleshly in some other private places.\n\nYet this holy maiden never saw filth of uncleanness,\nand that scandal was so open that at the last, when it came to her sister's ring, some of the oldest and steadfast came to this sick sister to know the truth. Then the seeking sister, as she had suspected, continued in the same scandal to her sister, accusing her of full actual uncleanness. Of this foul accusation, her sisters were greatly amazed and stirred against this holy maiden. She was called forth before them and sharply rebuked with many words.\nReprehensible words asking how she would suffer herself to be deceived, to lose her maidenhead. To whom this holy maid answered gently and softly, saying: Truly, ladies and sisters, by the grace of our Lord Jesus Christ, I am a maid. And never would she say other words in blame of those who had accused her, but only this: Truly, I am a maid, truly I am a maid. Yet for all this, she ceased never from her service; all because it was heavy for her to hear such words and slander. But first she served her seek sister, and afterward went to her chamber. O almighty God and my dear beloved spouse, thou knowest well that the name of maids is tender and easily caught in slander, and especially of such maids who have chosen thee to be their spouse. And that was the cause why thou didst, that thy glorious mother, our Lady Saint Mary, was committed to Joseph, called and espoused to be her husband, to keep her name of virginity.\nWithout slander, you know, Lord, that all this slander, which is put upon me, comes from the devil. When she had prayed thus for a long time to our Lord, weeping plentifully, our Lord appeared to her, as she knew afterward in her confession to her confessor, Master Raymond. Holding in his right hand a golden crown adorned with precious gemstones. And in his left hand a garland of sharp thorns, saying to her in this way, \"Dear daughter, it is necessary that you be crowned with one of these two crowns, and therefore choose which one you prefer. The other after this life.\" Then this holy maiden said, \"Lord, you know well that I have forsaken my own will and chosen to do according to your blessed will. Therefore, I dare not choose anything without your pleasant will. Nevertheless, since you will that I should answer, I say this: I prefer, in this life, to be conformed to your blessed passion, and so to suffer pains for your love.\" After these words.\nwords Anne took from our lord's hands the garland of thorns fiercely and placed it mightily upon her head with great violence. The thorns pierced her head round about, as she thought, causing her considerable pain afterwards in her head from the pricking of the thorns, as she recorded openly to Master Raymond her confessor. Then our lord spoke to her thus: \"In my power is all things, and as I have allowed this scandal to arise, so it is in my power to cease it. Therefore, you shall continue in that holy service as you have begun, and give no heed to the one who would let it go. I will give you the full victory over your enemy, that whatever he has imagined against it shall turn back to his own head for your greater joy and his greater pain. Thus was this holy maiden comforted, and so she remained steadfast in that holy service. But when this scandal reached her mother Lapas, although she was certain enough of her daughter, she was greatly disturbed by this.\n\"You have not often heard me tell you, daughter, that you should no longer serve that stinking woman. Look at the reward she has given you for your devoted service. She has slandered me to all your sisters. If you ever serve her more or go to her, I will no longer call you my daughter, nor you me your mother. This was the sweetest will of all. For there the devil could not have control of her through the slander of her sister. Instead, he began to show her pity, letting her go from her holy service through her mother's words. Then this holy maid was somewhat astonished by her mother's words. And at last she went to her and knelt before her, saying, 'Sweet mother, would our Lord be pleased if we leave undone the works of mercy for our neighbors because of their unkindness? Whether our savior left us to ransom ourselves by suffering death on the cross for the reproaching words and obloquy of men. God knows, mother and yours.\"\nCharity also, if I had left this seeking sister and would do her no service, none would do her service. And so she would have died for default, perhaps later our Lord will give her grace to know her transgressions. By such words and like to these, at last she won her mother's blessing and went to the seeking sister again and served her so gladly as though she had never spoken ill of her. These seeking sisters were then astonished and perceived then that she had done amiss, and began to have sorrow and contrition in her heart for the slander she had put upon her. Then our Lord showed mercy to her. And to make the good fame of His maiden, He showed that seeking sister in a time as she lay in her bed a gracious vision, that He would show to this holy maiden on a day when this holy maiden went to her chamber after her service she had done to that seeking sister. That same seeking sister saw as she lay in her bed about the holy maiden a great light coming down from\nShe heaven of such great joy and sweetness that it made her forget utterly all her diseases. What this meant, she clearly knew not, but she looked here and there. And beheld the maiden's face transformed or transfigured; it seemed to her that she was not then Katherine Lopez daughter, but rather like a heavenly creature glorified, and that light enshrouded her round about. The more she beheld her, the more she yielded herself guilty in her soul to our Lord, for the slander she had put forth against her. The sick sister was long comforted and also penitent for her transgressions. And anon she asked mercy of the holy maiden with sobbing tears that she had so wickedly transgressed against her and slandered her falsely. Lo, maidens, our Lord gave her an inward light, to know how falsely she was deceived by the devil. Anon forthwith when this holy maiden heard how humbly she asked for forgiveness, she went to her meekly and took her in her arms and kissed her.\nSeyning to her thus fully comfortably. Dear mother, I am not displeased with you in any way, for I well know it was the devil's malice and not yours. But I thank you with all my heart for loving me in that you would keep me clean. Therefore I write you nothing of all this, but the devil that has worked so maliciously against me with such words and the like. This holy maid comforted her seek sister and did her service as she was accustomed to do. And when she had done, lest she should have spent her time in vain, she went to her chamber and occupied herself in prayer.\n\nIn the meantime, the seek sister knew herself guilty with weeping and wailing before all those who came to her and openly before them all, she slandered the holy maid wrongfully. She asked for forgiveness from them all. For she said that she knew well enough that this maid was not only pure and clean from fleshly sins, but also she was holy and filled with the holy ghost.\nAnd she knew this well. Then some of her sad sisters asked her in a wise manner how she knew that the maiden was holy and what signs she had of it. She answered steadfastly with a fervent spirit that she had never before experienced the sweetness of the soul and spiritual comfort until she saw this holy maiden before her, transformed or overcovered with an indescribable light. Then her sisters asked her whether she saw that sight with her bodily eyes. But she could not tell it with anything, for the fairness of that light and the sweetness she felt in her soul at that time.\n\nThen the name of the holy maiden began to increase virtuously above all, for there the devil was about to discover and hinder her name, there the holy ghost encouraged her name virtuously. But in all this, she was never the less thrown down by an evil fame, nor was she the more encouraged in herself by elation for such a good name. She continued ever after.\nin her holy service and did her best to know herself, that she was nothing but yet her ghostly enemy, the devil, ceased never to torment her. Later, in her holy ministry, the enemy tempted her with squirming mice in her stomach. At a time when this holy maidservant wished to tend to her horrible wound, there came such a foul smell from it that she was on the verge of expelling all that was in her body. Then she rose against herself and struggled so violently that she gained victory over another temptation through the grace of the holy ghost. And she said to herself, \"Truly wretch that I am, I shall receive it within me.\" Immediately, she took all the washing of that wound, along with the matter and filth, and went aside. She drank it carefully, and her temptation of abhorrence ceased.\n\nShe told Master Raymond, her confessor, in her presence, and added, \"Fourth.\"\n\nAfter this glorious victory, the same thing happened.\nnyght suyng our lord Jhesu cryst / ap\u00a6pyred to that holy mayde / shewyng to hir hys fyue blessyd woundes / the whiche he suffred for our helthe and sayd thus De re doughter many bateylles thou hast o\u2223uerpassyd for me & by my helpe thou hast oue coome them / yet hyther to / for the whi\u2223che vyctoryes thou art to me ryght welco\u00a6me / but specyally yester day thou plesyst me gretely in that / that yu dyspysedest thy\u2223ne owne nature & kinde for my loue thou receyuest a drynke the whiche was abho\u00a6mynable and dedely. Therfore ryght as in that thou passu a dryn\u00a6ke that passyth the custome and the kyn\u2223de of man Wyth that he helde hys arme of her necke & brought hyr mouth to hys blessyd wounde in hys syde / and sayd to hie whiche thy soule shall be fulfylled wyth so moche swe\u00a6tenesse that it shall \nAlso beholdeth how long she contynu\u2223ed in that seruyse / not wythseondyng the grete lettyng that she had by abhomyna\u2223cyon of nature. Behelde also the grete stedfastenes that she hadde in abydyng not wythstondyng the foule\nsclandres the whiche were put vpon hyr / and at the last she beholde a notable co\u0304clusyon / how af\u00a6ter tyme she hadde receyued that holsom drynke out of our lordes syde. She was fulfylled wyth so moche habundaunce of grace that she etc neuer ne myght etc af\u2223terward in suche a wyse as she dyd afore as it shall be declared more clerely wythin forthe. For as touchyng this chapytre I shall make an ende There is no thyn ge wryten ne reherced in thys chapytre / but suche as mayster Reymond thys ho\u2223ly maydes confessour knewe it out hyr by confessyon of hyr / or as he founde by wrytyng of hyr confessour that was afo\u00a6re him / or of certeyn of hir sustres / the whi\u00a6che were trewe & sadde of leuyng.\nAFter tyme our lord Jhesu the en\u00a6deles spouse of thys holy mayde had proued hir in the ouen of ma\u00a6nyfolde trybulacyons / & also had taught hyr to ouercome hyr ghostly enemy ye fen\u00a6de by dyuers bateyll / it were ryght seme\u2223ly yt he shold reward hyr in thys lyf wyth somme specyall gyfte of grace But by cause that soules as\nlong as they have been in the body, they may not fully receive the fruit of virtue as it is had in endless bliss\nTherefore, it is necessary, for the fulfilling of the divine providence of our Lord, that every chosen spouse of His on earth should still dwell in the earth, and nevertheless, they shall be endowed with some special reward for this cause. It was for this reason that our Savior wished to begin in His spouse and handmaid Catherine. With this manner of living, He intended to associate her with earthly people. Therefore, which such a manner of revelation He instructed her. It was filled in a time that this holy maid prayed in her chamber, where the Lord appeared to her and said in this way: \"Know well, dear beloved daughter, that your abiding in the earth will be filled with so many marvelous gifts of My grace, that it will be a cause of studying and increasing the hearts of many men, and especially the fleshly men's hearts, who do not know the manner of My grace.\"\nGracious gifts. And also many that love thee, they shall be in thought and suppose that my passing love, which worked in you, should be discredited. For I shall give so great abundance of grace in your soul that it shall marvelously rebound into your body, by which your body shall receive and have a marvelous manner of living, which has seldom been heard before. Furthermore, your heart shall be so greatly kindled to the health of souls that you shall forget in manner your own kind and change all your first conversation. For you shall not shun and avoid the company of men and women as you were wont to do, but rather, for their soul's health, you shall put them to all manner of labor to your power and might. Of this manner of living, many one would be scorned, and so of many you shall be again said that the thoughts, if they could be known by their words, but look thou be in no way afraid or troubled, for I shall ever be with you and deliver your soul from treacherous tongues.\nand they shall mightily work, for by it I will deliver men's souls from the demons' power, and by my special grace I will lead them to heaven. When our Lord had said these words and had often comforted her regarding that point, He said to her that she should not be afraid. She answered as she confessed later in confession: \"Thou art the governor of my heart and my part without end.\" And afterwards she said, as the same prophet said in another place: \"I have remembered God and been delighted with Him, and I have been strengthened and revived in Him.\" That is, I have the mind of my Lord God in me, and therein I have great delight, and therefore my spirits and strengths of my body grow weak and fail. This maiden sought in body for the love of our Lord, and her sickness had no remedy but by weeping and waiting, and therefore she wept and waited every day, and yet by such weeping and waiting she might be saved.\nnot so courteous a desire than the Lord placed in her heart, that it should be good for her, as for a sovereign remedy, to often receive Him as a sovereign comforter, to receive consolation from Him through the sacrament of the other. From whom she could not yet be fully satisfied in this life, as she would be in heavenly bliss. Nevertheless, it was the cause of greater love and increase of greater sicknesses. But yet, for a time, it made a satisfactory appearance through the virtue of faith, regarding her body. Master Raymond relates this about the holy maiden, as he knew well from her confession and also from the writing of her confessor before him, that after a certain time she was visited by the aforementioned vision. She had so much abundance of graces and spiritual comforts, and especially when she had received the Lord Jesus in the blessed sacrament of the other, that it rebounded into her body by a copious influx, so that the natural consumption of digestion in her body had no place, but it changed the kind of her stomach.\nReceiving food was no longer necessary for her, as she could not receive nourishment without great bodily torment. And if she should always be in this state, it was in June. It is not fitting to write with a pen how often and how many pains this holy maid suffered for receiving bodily sustenance. This manner of living in the beginning was incredible to many people, both those of the household and those conversant with her. They named this singular gift of God either a tempestuous temptation or else a foolish deceit of the devil. Master Raymond, her confessor, as others did, believed that she had been deceived by her enemy, who often transformed himself into an angel of light to deceive souls. And therefore he urged her to eat every day and give no credence to such deceivable visions that would keep her from her food. Then this holy maid told her confessor that she found herself more whole in body when she received none.\nA daughter, when she received it, met him bodily. Yet despite such excuses, he would not cease from his command that she should eat. Then she, as a true daughter of obedience, obeyed his bidding and ate until she was almost dead. Then she called her confessor Master Raymond and said to him thus: \"Father, if I am too weak from fasting, I am the cause of my one death. Were I a slave to my body, he answered and said, \"Yes.\" Then she asked again, \"Is it a great sin to die by eating or by abstinence?\" He said, \"By eating.\" Then she said, \"Since you see me grow weak and near to death by eating, as you well know from experience: why do you not forbid me eating as you would forbid me fasting in such a case?\" To this he could not answer, but because he perceived that she was near death by evident tokens, he said to her daughter: \"Do as the Lord commanded you. For it is marvelous to me that I see the Lord work in such things.\"\nMany grutches were in the household against her for this marvelous living, as they did not know the gracious workings of God in her. They also urged her confessor, Master Raymond, to reprove her. It was against the will of God, however, and on the other hand, she was afraid to deny the truth to Carnal Peter for fear of offending him. She was also reluctant to reveal the truth to her confessor, as he could not understand such spiritual truth. Therefore, she did not know what she should do. She suffered much anguish in this conflict. But among all these conflicts, she ran to her prayer. And for a sovereign remedy, she wept plentifully before our Lord, beseeching him earnestly with great insistence that he would reveal his will to all those who were opposed to her manner of living. Specifically, to her confessor, whom she was most reluctant to offend, she would not.\nThe apostles urged princes of the law to obey God more than man, as the devil transmitted: \"It is required that you obey God rather than man.\" In this devout prayer, our Lord heard her graciously, as He did many other times, illuminating her confessor and changing his counsel. But now I shall recount the matter of this holy maiden's life. The first time this special grace befallen her, she was so full of the Holy Ghost that from the beginning of Lent until Ascension of our Lord, she lived without bodily food or drink, always glad and merry. This was no marvel, for the fruit of the Spirit is charity, joy, and peace, as Saint Paul says. And as our Lord Himself says, \"A man does not live by bread alone, but by every word that proceeds out of the mouth of God.\" And according to holy writ, \"Justice lives outside [of] it,\" meaning the righteous man lives by faith. On the Ascension day, our Lord granted her that she should eat: \"And on the ascension day our Lord granted her that she should eat.\"\nShe told her confessor afterwards gently. And so she did, as she had eaten bread and potage of herbs and other Lenten dishes, for her merciless body could not receive nourishment. She had begun a simple fast and, little by little, continued it into a habit that had never been heard of before. Her confessor, Master Raymond, bears record and says that often her body was not comforted by any bodily food or drink, but only with cold water, until she was brought to such a feeble state that he and others thought and believed she was almost dead. But as soon as she heard speak of any need to be done for the soul, she gained strength suddenly without any bodily comfort, able to go as mightily as ever she had been, without any grief or weariness. Whence came this grace, believe ye, but only from the spirit that comforts and strengthens.\nIn such a body that is subject to the spirit in all spiritual works, quickens the body most remarkably. By this, every spiritual man may understand that this holy maiden's life was above the natural and full of miracles.\n\nAt a time when she had fasted for so long and lived without food and drink, her confessor Master Raymond asked her if she had ever had any desire for food or drink. To this, she answered, \"I have such sweetness that the Lord gave me, in receiving the blessed sacrament from the altar, that in no way could I desire any kind of bodily sustenance of food or drink.\" Then her confessor asked her next if she had any desire for food on the day she was not housed. She replied, \"No, for I was not housed because of the presence and sight of that blessed sacrament, not only the sight of the blessed sacrament but also the presence of that precious thing which I knew had said mass that day and I touched it.\"\nThe blessed sacrament comforted her in such a way that she had no mind of bodily food. This holy maiden stood both full and fasting outside, and within full, dry: and within moist with floods of quick water. In all manner of chances, she was ever glad and joyful. But the devil could not endure this, that she should thus be endowed by such gracious gifts. But by his wicked envy, he stirred both spiritual and temporal people, religious and secular, against her, for that singular gift of fasting. Marvel not, though he stirred ghostly people and the religious against her. For in such a case, their own love of themselves was more dangerously quenched by grace than in others. And especially when they see another do what they think is unattainable for them. Search wisely now and consider whether this was not so among the holy fathers dwelling in the abbey. There was a secular man who came to her.\nThe great congregation where Phantomye was to receive the habit among monks. And when he was received to the habit in the holy congregation, the convent saw how marvelously he lived. They all came with one voice greatly disturbed against Phantomye and demanded that he either expel the new monk or they would not remain with him. If such envy ruled then in those days among those who were supposed to live righteously, it is no wonder that the ghostly folk grumbled about this holy maiden's fasting. For some said that there is no one living greater than our Lord. Our Lord ate and drank while He lived on earth, and His blessed and glorious Mother, our glorious Lady, the Virgin Mary, and all His apostles did the same: what is living in the earth now that could surpass them or be like them?\nI believe some claimed that saints before us taught us that no one should live a singular pious life superior to others, but all should live a common perfect life. Some were also prejudiced writers who said the end of that fasting should be vicious, and therefore they advised others not to take her as an example because she is deceived. There were also carnal and open backbiters who said her fasting was a feigned thing for gaining vain glory, and it seemed to others that she fasted but secretly she ate. All this was nothing but envy against those false doers and false opinions. I purpose to reply by the help of God.\n\nRegarding the first, there were some who argued that our Lord and our blessed Lady, the gracious virgin Mary, and all the apostles lived a common life without great fasting. It should not appear that Saint John the Baptist was more holy than our Lord Jesus.\nCryst is said to have spoken of St. John that he had come and never eaten or drunk but fasted. But the Son of Man has come who both eats and drinks. Christ also commanded that St. Anthony the Great, Macarius, Scetis, and many other holy fathers, who performed remarkable feats of fasting above the common life of the apostles, should be greater than the apostles. Moreover, if these aforementioned critics reply against me and say that St. John in the wilderness and these holy fathers of Egypt fasted not simply without food and drink, but sometimes they ate, what would they say about Mary Magdalene, who lived for thirty years in a rock by the sea without food or drink, as her story relates of the same place where she lived? It shows to this day that no man or woman could bring her food or drink, whether she was greater than our blessed and glorious virgin Mary, who never fasted so severely or lived in such a rock.\nThey also speak of many other holy fathers who lived here for many years without food or drink and passed out of this world. Particularly, we read about one who had received the blessed sacrament of the altar without any other bodily sustenance of food and drink, and he lived many years. Therefore, if such grumblers never learned, let them learn now that the greatness and smallness of holiness is not measured or deemed only by fasting but by charity. Thus, let them never judge things they do not know. In a similar manner, some said of St. John when he came and fasted that he had a devil within him. And when our Lord came, though He fasted, they did not say to Him that He was a glutton for food and drink. This last sentence is sufficient now to stop the mouths of such grumblers.\n\nThe second group of grumblers, who hate singularity of living, it may lightly and easily be shown:\n\nHoly write says that a righteous man should not seek or search curiously.\nThis right wise man was shown many things above him and shortly after, that which was revealed to him seemed strange and incomprehensible to him, apart from the fact that a man should not seek things for himself unless the Lord above him showed him great and marvelous things to receive and use with thanks. In such a manner did this holy maiden respond when I asked why she did not act like others. Although she answered in other terms, I covered her words with modesty. When I asked why she did not act like others, she replied that the Lord had struck her for her sins with a singular passion of infirmities: therefore, she said, she could eat but she might not; therefore, she said, \"pray for me, that He grants me forgiveness for my sins.\"\nI suffer all these sicknesses as if she had said: God does this in me and not I in myself. And furthermore, no manner of sign of pride should ever appear in her, for she supposed steadfastly that our Lord had allowed her to fall into the scorn of men to punish her sins. For what manner of evil could be filled for her, she considered it her sins and whatever good was ever wrought in her, she attributed it to our Lord.\n\nThis same sentence is an answer to the third persistent backbiters who said and advised others to beware of the end of such singular fasting. For the end must necessarily be vicious, which is not of God. How can the end of this holy maiden's fasting be vicious, which comes from God and not from herself, as it is clearly declared before? Also, those who said that she was deceived by the devil, how can that be that so often the deceptions overcame her.\nof the fiend, but now I set that she might be discerned from the fiend, what was he then that held and kept her in such kindly strength, preventing them from harm. Then I would wet if he kept her soul in such ghostly gladness and peace, since it was deprived from all manner simple delight or delectation. This fruit of the Holy Ghost may not be in any devil's power to give: for the apostle says that the fruit of the Holy Ghost is charity, joy, and peace. I would not suppose that all this should be directed to the fiend. Therefore all such slanderers and backbiters of virtue should be answered rather by silence than by word. Every virtuous man should eschew them and suppose they are unworthy to have an answer. This holy maiden did what she could every day to stop her mouths lest they should be slandered in her. And yet otherwhile she would try.\nfor it was a great pain to her that all could see, for her stomach could not deny her food, and the natural digestion had no use in her. But all that entered her stomach came out again by the same way. This caused her many diverse passions. For although this holy maid received no food in her stomach worthy of that time, yet she spat out from herself great matter, as other people did who could not do so by nature. But if her stomach had received some substance beforehand, and the Lord had worked wonderfully in her above nature, she also received cold water to drink gladly to refresh her throat and her cheeks. She lived thus until the end, for grumblers and for those who were slandered by her fasting. Her confessor, Master Raymond, perceived how great a pain she suffered from the undigestion of her stomach.\nstop the grutchers / he comforted her for compassion that he had on her, that she should leave and eat no more, rather than suffer such pain /\nAnd let them grutch ye now To whom she answered smilingly, father is better for me to suffer this life for my sins than to suffer pain endlessly /\nHer grutching is profitable to me because I shall be delivered from pain without end for the pain that I suffer in this life, I would flee from the righteousness of God / Nay, God forbid it. Our lord does great grace to me by causing me to bear my pain in this life /\nSo her confessor could no longer answer her but held his peace in this way. Of all her enemies, she had the mastery, whatsoever it was, in the form of the devil and of grutchers. & So she taught others to do every day: In a time when she came with her confessor of the gracious gifts of our lord, she said, whosoever can use the grace of our lord, he shall ever have the victory of all things that have fallen to him.\ntourned to her confessour and sayde to hym. soo I wolde that ye dyde as ofte as ony newe thynge byfalleth to you be it prosperyte or aduersyte thynketh with in your self and sayth ofte this / I wyll wanne somwhat and ye doo soo ye sholde soone be ryche in vertu.\n\u00b6 Loo maydens haue mynde of thys\u2223notable doctryne for thus I make an ende of this chapytre / The wytnes of all thynges. the whiche ben wryte therin / Is this holy mayde eyther by her opyn dedes or ellis by her wordes. And also her confessour the whiche was a fore mai\u00a6ster Reymound.\nrIght as oure lorde graunted to his spouse this holy mayde a syn\u00a6guler lyuyng as touchyng her bo\u00a6dy\u25aa ryght soo he vysyted her soule wyth grete merueylous confortes of reuelaci\u00a6ons / Fyrst for the grete habou\u0304dant gra\u00a6ces with her come that bodely strengthe yt she had aboute kynde. Wete ye right wel yt fro the tyme that this holy mayde had I dronke of oure lordes syde the drynke\nof lyf as it is rehersid a fot ofte times & ofte times as it had be in maner conty\u00a6nuabyl / She\nwas occupied in actual contemplation, and her spirit was desired by our lord, for the most part, she left without feeling in her bodily senses. Her arms were found stiff in times of such actual contemplation, and they should have broken the bow instead. Her eyes were all closed; her ears heard no noise, not even if it was great. Her bodily senses were sequestered from her own working for that time. This should be no marvel to anyone if they would take heed to it. Our lord began to be so homely with her and burned her soul with so much abundant fire of love, not only in private places, but also in open places, standing as well as going. She, who had such great graces, could find no words to express the grace she felt clearly to her confessor.\n\nFor in a time when she prayed to our lord fervently with the prophet David saying devoutly these words,\n\nCor.\nmeum crea in me Deus (And create in me, God, a clean heart and renew a steadfast spirit within me) /\nThat is to pray our Lord specifically that he would take away her heart and her own will and give her a new heart according to his will / She had such comfort that it seemed to her that our Lord Jesus came to her and opened her left side and took out her heart and went away, leaving her without her own heart:\n\u00b6 Afterward it happened that she communed with her confessor / and among other things she said that she had no heart in her body / the which words her confessor scolded her for.\nFor often times afterward she related that she lived without a heart within a few days / It happened afterward that she went to a chapel of the friars where sisters of penance were accustomed to kneel / And when all were gone home, she continued in her prayers so that she was beyond herself through rapture, and at last she awoke from her rapture and went homeward. / And as she went by the way, suddenly a light of heaven clipped her: In that light appeared\nOur lord holding in his hand a reed with a heart-shaped end, like a man's heart. At the coming of this heavenly light, she was afraid that it would fall upon the ground. Then our lord came to her and opened her left side afterwards, putting in her body that heart which he held in his hands, saying to her, \"Dear daughter, as I took away your heart the last day, so now I give you mine heart by which you may live eternally.\" And when he had done so, he closed the wound again that he had made in the flesh. Nevertheless, there remained a marvelous mark in the shape of a wound that healed in the same place ever after. Her fellows told her confessor Master Raymond that they often saw it, and she could not hide it from him when he asked for it. Out of that marvelous gracious heart that was given to her by our lord came many marvelous works and yet many more revelations continued within her. She came never.\naf\u2223terward for to be hoseled / but that ther was shewed to hyr many synguler gyf\u2223tes of grace. Oft tymes she sawe a ly\u00a6tell chylde in the prestys handys / and o\u2223ther whyle a well growen chylde / & other whyle an hote brennyng ouen of fyre. And whan the preste receyued that blys\u2223sed sacrament / it semed to hyr that the fy\u2223re entred in to hym. But whan she shold be houseled ofte tymes she tastyd so grete an odour of that blyssed sacrament that almost hyr body defaylled. Euermore also whether she sawe or receyued ye blys\u2223sed sacrament She receyued with all a ne\u00a6we ioye in hir soule / so that many tymes she sholde daunce in hir body for ioye / ma\u00a6kyng a noyse that hyr felawes myght here hyr / the whiche tolde it afterward to hyr confessour / and he enquyred the trou\u2223the whether it were so / and founde it trewe and soo wrote it for a perpetuell recorde.\nThat sowne and that noyse was not lyke other maner comyn sownes of men / but as it hadde be a noyse aboue comyn cours of kynde what meruayll was that though she\nShe made a joyful noise above nature. Since it was the case that she had received a new heart, as recounted before, she seemed no longer to be the same as she had been before, and often told her confessor:\n\nSee you not, father, that I am not the same as I was before, but rather changed into another person. O would that you knew how I felt, for I truly believe that if a creature knew what I felt in my soul, he would be resolved and made right away, however hard he might be. For my soul is full of melody and joy. And it is marvelous to me how it can remain in the body. There is also great burning of divine love within it, and this material outward fire seems to me in comparison cold rather than hot. Moreover, from this spiritual heat, my soul is led as it seems, with such great love of my neighbors that I think I might gladly suffer their bodily death with great joy. And furthermore, from this spiritual heat, there is born in me an ardor for the service of God, which I call my beloved, that I desire to serve Him with all my heart and soul.\ncome to my soul a renewing of purity and humility to such an extent that I seem to be brought to the same purity and humility as a child of four or five years old. She told this to her confessor precisely and to none other. Afterward, when this holy maiden was thus fulfilled in her soul with such an abundance of new graces that she showed many notable visions, some of which I shall recount by the grace of God.\n\nFirst, our Lord Jesus and His blessed Mother and Mary Magdalene appeared to her as guides, comforting her in her holy purpose. Our Lord asked and said, \"Daughter, what do you desire?\" She, with weeping cheeks, answered and said, \"Lord, you know what I need better than I. I have no will but yours, no heart but yours.\" Then Mary Magdalene's commitment to the Lord came to her mind, as she sat and wept at His feet. With this, she felt the same sweetness of love that Mary Magdalene felt at that time when she wept. Therefore, she beheld Mary.\nOur lord perceived this and, to fulfill her desire, he said, \"Daughter, for your greater comfort and consolation, I give the Mary Magdalene to be your mother. To her specifically I commit your governance. For this great gift, this holy maiden thanked our Lord with humility, meekness, and reverence, and commended her spiritual governance to Mary Magdalene, praying that she would take her under her care, since our Lord had specifically committed her to her.\"\n\nFrom that hour onward, the holy maiden called Mary Magdalene her mother. This was not without great mystery, as it seems to me. For as Mary Magdalene lived for thirty-one years after being endowed with these new graces, during which time she passed from this world. She was so occupied in divine contemplation that she had no need of bodily food at all. Yet, as Mary Magdalene...\nMagdalene was taken up into the air by angels seven times in a day, where she heard the privy communications of God. For the most part, throughout all her years, she was rapt from her bodily senses by the strength of her soul, occupied in contemplation of heavenly things. And so she prayed to the Lord with angels, and her body was lifted up into the air so frequently that many men and women who saw her at that time bore record. Overmore, in that rapt state, she saw many marvelous things and spoke preciously in the midst of her rapture. Many high words of contemplation were uttered by her, some of which I shall tell you later. Her confessor saw her rapt from her bodily senses in the same way as it is recounted above, and he heard her speak these words in Latin: \"I have seen the mysteries of God.\" And she said no other words.\nShe continued to recall the same words repeatedly, and it is unnecessary to add more. I have witnessed the priests of God. Then, her confessor inquired as to why she repeated these words so frequently, asking, \"Good mother, why do you repeat these words so often and yet refuse to tell me what you mean, as you used to do?\" She replied, \"I cannot say otherwise.\" Her confessor pressed, \"Why and what is the cause that you were accustomed to reveal to me many things that the Lord had shown you? Why won't you do so now?\" She responded, \"I would have greater conscience if I declared to you what I have seen with my imperfect language, as I would if I blasphemed the Lord or dishonored Him. There is a great difference between the understanding or intellect of the soul illuminated by God and the expressing of words, which seem contrary to one another. Therefore, for now, I cannot tell you what I see.\nSay for they were unspeakable. For this reason I think that she was commended by the divine providence of our Lord to Mary Magdalene, that a sinner was joined to a sinner, and a higher one to a higher one. And she, who had such high contemplation, was joined to one of such high contemplation. Her confessor related that after a time she saw the vision of our Lord and His blessed Mother, and she, with a fervent heart, was made one with Him, feeling her soul melt and relent through the strength of His divine love, and she said, \"You have wounded my heart.\" This occurred on St. Margaret's day, as she related to her confessor in private. It also happened one morning after St. Lawrence's day that this holy maiden came to the church to hear Mass and knelt next to the altar as was her custom to do so, to see the blessed sacrament and because she should.\nnot let the priest at the other be hindered by her great sobbing confessee came to her & warned her that she should constrain herself as much as she might from such great sobbing, lest the priest be hindered by her. She should be housed on the morrow doubtless, for it was advised of the friars that she should not so often be housed. Then, when she had this comforting revelation, she prayed that the Lord would watch over her heart against the time she should receive Him, that she might the more worthily receive Him. In the time that she prayed thus, she felt a rain coming down into her soul in the manner of a great, abundant flood, not of water or such other liquid, but only of blood mildly mixed with fire, which seemed so purged and cleansed to her: not be housed by what priest she listed, but by such that were assigned to her. With this, she desired her confessor should say a mass at that same altar: Anon our Lord gave her.\nOur lord comforted him that he should sing there. Suddenly, our lord touched the heart of her confessor, urging him to celebrate Mass that day, for he was unwilling to sing that day and did not know that the holy maiden was coming to church. Then, at our lord's instigation, he was disposed for Mass and went to the same altar where the holy maiden was, an altar where he was never accustomed to sing. Upon arriving, he found her asking for help for charity. Then, he realized it was God's will that he should sing that day. He celebrated Mass, and at its end, as the custom is, he came to help her, the holy maiden, at the altar end where she was ready to receive the blessed sacrament. Her confessor beheld her face, which was shining red and weeping with tears, a great marvel to him, and with devotion she received the blessed sacrament. Afterward, she was...\nShe was so filled with our lord that she could not speak to any creature that day. On the morrow, her confessor asked her what she had eaten and what grace she had received the other day, because she was so shining red when she received the blessed sacrament. She answered thus:\n\nFather, I do not know what color I was at that time, but this I know well: I, the unworthy wretch, received that blessed sacrament from your hands. It drew me to it so much that all other things, temporal things and delightments of the world, seemed loathsome to me, not only temporal things, but also other comforts and pleasures, however spiritual, I desired and prayed that they should be withheld from me, so that I might please God and be irrevocably joined to Him. I also prayed that He would take away my will and give me His will, and He did so mercifully and said to me:\n\n\"Lo, dear daughter, now I give you My will in place of yours.\"\nShe shall be so strong that whatever happens to you for the ward, you shall never be changed or disturbed, as it was. She was ever afterward despised and set little by all people, and was never more stirred or troubled against them. Overmore, this holy maid said to her confessor: \"Father, well you will know how our Lord served me. Truly as a mother served her little suckling child whom she loves tenderly. A mother suffered, while her child stood far from her, showing him the tenderness of her breast, and suffered him to weep a long time after it. But all that time she laughed. At the last when she had suffered it to weep long time, she went to it with a comforting word and clasped it in her arms and kissed it and so gave it her breast or her cheek. Right so fearfully did the Lord stand by me that day he showed me his blessed wound in his side, standing far from me. And I for the desire that I had, there to put my mouth to it.\nthat/ he blessed the wound and wept abundantly. Then our lord said after a while that he had suffered me to weep, and came to me gladly, taking my soul in his arms and putting my mouth to his wound. And then my soul, for great desire, entered entirely into his blessed wound, where I found much sweetness and knowledge of his godhead. And if you knew, it would marvel you, how my heart, for the greatness of that joy and love, could contain itself. And another thing happened to her the next year on the same day, when she was about to receive the blessed sacrament at the altar. When the priest held the blessed sacrament in his hands before her and taught her to say, \"Lord, I am not worthy that you should enter into me,\" then, when she had received him, it seemed to her as if a fish entered the water, and the water in him, so her soul entered into God and God into her.\nShe felt herself drawn in to the Lord, unable to return to her chamber. Once she had returned home, she lay down upon her hard bed, remaining still for a long time and not moving. At last, her body was lifted into the air and stood there for a while, as three witnesses record in the records I will tell you about later. Afterward, she came down and lay upon her bed, weak and feeble, speaking softly many blessed and sweet words. Her contemplative words stirred her fellows to weep, who heard them. Among the sweet words, she prayed for many people and for some specifically by name, namely for her confessor who was at that time in the church. At that moment, she thought of nothing that could move him to devotion. Suddenly, by her prayer, he felt a marvelous devotion, which he had never experienced before, considering and marveling how this new grace came to him so suddenly. That hour while he.\nA holy maiden suddenly approached him and said, \"Father, Katherine has earnestly prayed for you this hour. Then he knew that such a new devotion came to him at that hour through Katherine's prayer. He asked her companion what she had prayed for, and she replied, \"I prayed for you and others that the Lord would grant us everlasting life, and I put forth my hand and prayed for it.\" She then took back her hand, looking sad, and with great signing said, \"A lord worthy to be worshipped, for that was a common term in her mouth when she was in distress. When her confessor heard this, he went to her and asked her to tell him all her vision. She, the obedient maid, told him all the vision as it is said before, and when she came to the part where she prayed for specific friends, she said to him, 'Father, when I prayed for you and others,'\"\nOur lord granted us everlasting life, and I was comforted that it would be so. I asked him for a token to know for certain. It was not out of disbelief but for a notable memory. He asked me to extend my hand, which I did. He put a nail in my hand and closed it tightly within mine. I felt great pain in my hand, as if an iron nail had been driven through it with a hammer. It seemed incredible to others, but I have a mark of Christ's wounds in my hand.\n\nAdditionally, for the continuation of this matter, I will tell you another marvelous thing that happened in the city of Pisa. According to Master Raymond's last confession, in a certain time, this holy maiden came to the city of Pisa with many others, among whom was Master Raymond. This holy maiden was received into the home of a worthy man of the same city.\nBy the side of a chapel of St. Christyane, Master Raymond said mass at the holy maid's request and tended to her desires as she was accustomed to do after receiving the blessed sacrament. She was immediately roused from her bodily senses, and Master Raymond and others remained until she had finished receiving some spiritual comfort as they were accustomed to do after such rapture. Suddenly, as they beheld her, the body that lay prostrate on the ground was raised up, and she knelt on her knees, stretching out her arms and hands with a clear shining face. After she had knelt with closed and stiff arms for a long time, she suddenly fell down as though she had been mortally wounded, and shortly thereafter she was restored again to her bodily senses. Then she sent for Master Raymond, her confessor, and said to him humbly, \"Father, I inform you by the mercy of God that I am now in my body.\"\nThe marquess of the blessed wounds of our Lord. Master Reymon asked her how that could be and how it stood with her in the time of her raving. She answered and said, \"I saw the Lord coming down from the cross, beautifully beaming me with a great light. By this gracious vision, the soul was so greatly stirred within me with my Lord that the body was compelled by the strength of the spirit to arise. Then, out of the holes of His holy wounds, I saw five red beams come down from Him and fasten upon my body, and it was the cause why my body was all torn apart.\n\n\"With that, I cried to our Lord and said, 'Lord God, I beseech Thee that these wounds do not appear in me to the sight of men outward.'\n\n\"Suddenly, while she spoke these words, the red beams were fully come down to the body and changed their colors into a marvelous brightness, and in the likeness of a pure light they rested in the five places of my body - on the hands, the feet, and the heart.\"\nmaster Raymond asked her if anyone came to the right side. She replied, \"no, only on the left side, upon my heart.\" Master Raymond asked her again, \"do you feel any sensible pain in those places?\"\n\nShe answered with a great signing and said, \"I suffer such great sensible sorrow in all five places, and especially in my heart, that unless God shows a new miracle, it is impossible for me to live long in this body.\" This word marked master Raymond, her confessor, and he saw where he could see any signs of pain in her.\n\nShe had told them that they departed from that chapel, and they went to their Inn, and the holy maid went to her chamber and there she lay down, feigning to all that were about her drawing near to death. Then was master Raymond called, and other of his companions, to see the wound. When they came, they wept sore because they thought she should have departed from it, for they saw her near death.\nDespite the text being mostly in Old English, it appears to be coherent and only requires minor corrections. Here's the cleaned text:\n\nNevertheless, a while after she resorted again to more strength and received comfort, then she spoke again to Master Raymond and said to him, as she had before, that she might not long live / but if God showed a new miracle. Then Master Raymond called all her children, men and women, praying them with weeping there that they would all with one voice pray to our Lord that He would grant us this holy maiden Catherine, our ghostly virtuous Mother and our masters who lie in passing, to abide with us a while in this life and to confirm us in more virtue:\n\nAll they granted with one voice that they would so do / then they went all with Master Raymond to this holy maiden for us and win our Lord that we might not leave it in this life till we were more edified in spiritual virtue. Many such words they said among them with great weeping. To whom this holy maiden answered, \"You know well that I have forsaken my own will / neither do I desire nor ever will but that.\"\nwere to God's will, and it is my heart's desire for your health. Yet I know that he who is your health and mine can will or order for you better than any creature can pray for you. Therefore, his will be done in all things. Nevertheless, I shall gladly pray that he grants to do what seems best to him. When she had said this, we went aside for a time, being in great sorrow, until we knew an answer. The next day afterward, she called Master Raymond and said, \"It seems to me, father, that our Lord has condescended to your prayers, and I hope you soon shall have your will and intent as I said, so it was soon after. For upon the morrow, which was a Sunday, she received Christ's body in the sacrament of the altar from her confessor's hands. And right as in the Sunday before, she was brought in great feebleness by her raving after she had received that blessed sacrament, right so in this Sunday she was greatly strengthened by her raving.\nthat blessed sacrament, which was great marvel to all who were about her,\nMaster Raymond said: I hope our lord has accepted our tears and condescended to our prayers, though they be unworthy. Then, within a little time afterward, she was so quickly revived that none of them all was in doubt but that she should live, and that God had granted her desire. O almighty God, father of mercy, what will you do for your true servant and well-beloved children whom you have so benignly descended to? Master Raymond then asked her for more certainty whether the passions of those [who were with her] would continue as they did in her body. She answered in this way: Our lord yet shall I tell you another marvelous thing that, as it seems to me, passes all others that I have rehearsed yet. And so I will make an end of this chapter by the help of God.\nAfter time that our lord had received her soul into his blessed wound on his side and there showed her the mystery of the gloryous [revelation or vision]\nThen came our glorious lady, the Virgin Mary, and filled her with the glorious milk of her breasts and teats. Afterward came Mary Magdalene and came with her, full of her revelations that she had received when she was in the desert and elsewhere. These three came together and gave her many blessed comforting words. Yet she lacked the comfort of other saints, and notably of Saint Peter the Apostle, Saint John the Evangelist, Saint Dominic, and Saint Thomas Dalmas. And often times Saint Agnes, of whom she had once had a revelation that should be her companion in the kingdom of heaven, as it will be declared later with God's help.\n\nI shall now tell you two notable events that befell this holy maiden when she had visions of Saint Peter the Apostle. It was fitting that this holy maiden was so marvelously rapt out of herself that her spirit was drawn up to heaven for three days and nights.\nFor three nights she was unable to feel her body, it seemed as if she was fully dead. But some understood her condition better and said they supposed she was rapt with St. Paul into the third heaven. By the end of the third day, she was returned to her bodily sensations. However, her spirit was so comforted by these revelations that she remained standing for a long time afterward, as if she had been awake for half a sleep: and yet she did not sleep. In the meantime, Friar Thomas, her first confessor, and another friar named Friar Donat of Flerence had a desire to visit a holy hermit in the desert. But before they went, they came to this holy maiden. She did not know what she said because she was not yet fully composed. But as soon as she heard the word, she had such a reversal of conscience for her lying that for sorrow she was restored fully to her bodily wits. And for many days and nights she remained standing.\nBefore in Rauysshyg, so long after she wailed and wept unwillingly that you have learned in heaven, is this. This doctrine that you are taught by the Holy Ghost to make falsehoods. Then: did you truly know that you would not go with the friars, And yet you said you would, and so made a falsehood to your confessor and to your spiritual fathers, O most wicked sin: ce, you maids, the marvelous ways and manners of the Lord's providence, Lest their revelations should have caused pride to her Our Lord suffered her to fall into such a falsehood, if it may be called a falsehood, for there was none. But the fiery zeal of her heart, the busiest of her prayers, and her holy exhortations showed openly now that she saw the secrets of God. Which may not be communicated but to those who saw them. Moreover, another time Paul the apostle appeared to her and warned her that she should give herself to prayer, which she later told.\nShe used to have many revelations while praying in the church of St. Dominic. Revelations from St. Dominic and other saints were frequently shown to her. Occasionally, while she would speak to her confessor, she had revelations. The next day, in the church of St. Dominic, a friar named Bartholomew, her confessor's colleague, entered suddenly while she was occupied with revelations. She trusted him as much as she trusted her confessor in his absence.\n\nOne day, after having many marvelous revelations, her younger brother Bartolomew passed by her. She glanced at him briefly and looked away from the sight of St. Dominic, continuing her reverie in silence.\nBut for that, she made much sorrow when she saw what she had done, long after she held her peace and spoke no more but always wept for that transgression. When she had long continued in weeping, at last Friar Bertylmew begged her to proceed as she had begun, but she could not for sobbing speak one word. Yet as she might speak, she said:\n\nO what wretch am I, and he shall do me vengeance for my sins?\nFriar Bertylmew, What sin might that be then she said, Did you not see how I bowed away my mind and eyes to behold my brother who went by at that time? Our Lord had wed me many marvelous things. Friar Bertylmew said: No, he could not perceive that she bowed in any way her head and eyes aside. Then she said, Father, you know how our blessed and glorious lady, the Virgin Mary, reproved me at that very moment for that sin. You too weep, forefathers, and she spoke no more of that.\n\nBut almighty God,\nA father put away these words and said to his daughter: Just as my natural and eternal son, whom I brought forth from me, was always obedient to me until death by taking upon himself my commandments, so the deeds of Dominik, my adopted son, were ruled. After the obedience of my command, this and never broke any manner of it regarding the virginity of his body and soul and the grace of his baptism, he remained unfaithful to me. And also, just as my natural and eternal son, whose endless words came from my mouth and spoke openly to all the world, I commanded him to preach my truth openly to the world, not only by himself but also by others. He did this while he lived among you.\nalso bi his successours bi whom yet they precheth and shalle preche for ryght as my naturall and eternall sone sente his dyscyples for to preche ry\u00a6ght soo Domynyk myn sone by a dopci\u2223on sente his fryers / And also ryght as myn naturall sone and eternall is myn word / ryght Domynyke myn sone by a\u2223dopcion is the prechour aboute of myn word / wherfore of myn synguler gyfte it is gyue to hym and to his fryers for to vuderstonde the trouthe of min wordes & not for to passe therfro / Also ryght as myn naturall sone and eternall ordeyned and dysposyd all his lyff and his dedes by doctrynes and ensample to helthe off mannys soule / ryght Domynyke myn sone by adopcion put all his besynes to delyuer out soules of ye sorowe of errour and of synne / And that was his prynci\u00a6pall entent / Whan he began his ordre / that is for to say for helthe of soules ther\u00a6fore he may well be lyked to min natural and eternall sone sone Ihesu Criste / This was the reuelacioy the whiche she comynyd to fryer Bertylmewe\u25aa whan that sodeyn\ncaas of lokyng asyde byfyll to her as it is rehersyd afore / \nNow I shall procede forth of the reme\u2223naunt of the lyf of this holy mayde in re\u00a6uelacions and visyons\u25aa but fyrst I wol\u00a6de ye knewe maydens that for the grete haboundance of greces and open reuela\u00a6cions and visyons and for the gret she roou suf\u00a6ferest me so longe abyde in this wretched body and wylt not take me to thyn ende\u00a6les presence / I haue none Joye now off this wretchid lyf but only all myn ioye is for to seke the / For I loue the Ihesu and none wythout the: for what that e\u2223uer I loue lord it is for the why am I ther for delayed soo longe\u25aa fro thyn endeles presence / \u00b6 Ha ha mekest and myldest lorde delyuer myn soule out of this pry\u2223son and out of this dedely lif: To thise wordes that were sayd soo weylyngly / oure lord answerd / Dere doughter whan I liued in erthe amonge men I besyed me neuer for to fulfylle myn owne wyll but myn faders and albe it that I desy\u2223red to ete the laste paske wyth myn dys\u2223ciples for to be wyth myn fader as they\nHer mother often told me to be patient during the time ordained by my father. So must you do, though you desire fervently to be united to me perfectly in the blessings of heaven. Then she said to our Lord, \"Lovely Lord, it is not yet kind to me to leave this life. Your will be done: Fiat voluntas tua. But one thing I ask of you while I live on earth, that I may be united to you and with you, taking your blessed passion granted to her.\" For as she asked, so she had from that time forward such experiences every day in her heart and body of the passions of our Lord, which she afterwards told Master Raymond very privately. Often she would sit and talk with Master Raymond and teach him about the passion of Christ, affirming.\nmyghtily, our Lord Jesus Christ, from the time of his glorious conception to the end of his blessed passion, bore the cross of his death in his soul, out of the great passing desire he had for the health of man's soul. When he was conceived, he was full of grace and wisdom and charity, and it was unnecessary for him to increase in these qualities thereafter, for he was already perfect in them at the beginning. Therefore, since he loved so perfectly the Father in the Trinity, in a manner deprived of his honor, and mankind, who he had long before created, were then ended, this was not for asking a remedy away from his death but rather an hastening of it. The aforementioned pains, however,\n\n(Note: The text appears to be in Middle English. The original text has been translated into modern English as much as possible while staying faithful to the original content.)\nfull drink of his desire was painful for him to drink, yet as an obedient child to the father, he said, \"But not as I will, but as you: Father, I desire that my will not be fulfilled but yours, offering myself ready by my desire beforehand, suffering the death for the health of man's soul to be ended.\" Then Master Raymond said, \"Mother, commonly after the exposition of the doctors, our Lord spoke these words as a true mother and head of all his chosen ones. To this holy maiden answered and said, that the acts and deeds of our Savior, if wisely considered, every creature may find in them spiritual feeling, as it is fitting for his health. And therefore since it is so that weak and frail creatures find comfort against their weakness in those words, it was necessary then for perfect and mighty ones to find confirmation of their strength as well. Therefore it is through this exposition beforehand.\"\nIn a time when she was roused, she learned from the Lord that the prayer which He made before His passion, when He said, \"Take this chalice from Me,\" He prayed for those who would have no part in His passion, which was a painful passion for Him. And because He loved righteousness, He put a condition and said, \"Nevertheless, not My will, but Thine be done.\" She added that all people should have been saved if He had not made such a condition. Afterward, when He had finished this, she said that.\nHe was heard to pray as Saint Paul did, out of reverence. Exauditus est propter suam reverentia. Commonly, doctors understood the same. It would have been marvelous if the same Son of God had not been heard. She also said to Master Raymond and taught him that the Passions which our Lord Jesus Christ, God and man, suffered for the health of mankind were so powerful that it was impossible for any man on earth to suffer but that he should die, and it was possible for him to suffer them many times if he did. For right as his love, which he had then and still has for mankind, is unfathomable and incomprehensible, so his Passion, which he suffered out of the constraint of love alone, is unfathomable. Who would believe that the thorns of his crown should pierce into his brain? Or that the bones of a living man should be drawn out of their joints? For the prophet spoke of our Lord's Passion thus: Dinumarauet omnia ossa mea. That is, they were all drawn out of my bones.\n\"tolde and named all the bones of my body, so it may be proven that the principal cause of his passion was love, which he showed for mankind, and it could not be shown more conveniently than through his passion. By this, it seemed that the nails did not hold him on the cross, but his love alone. Nor was the strength of man able to overcome her, for her suffering was in her heart, so it seemed to her at times that her heart was about to burst and be torn apart from one end to the other. And for this great pain of love, she was often dead to all men's sight. Of this witness were many one, the which were present when she died for the love of Christ's passion alone. Here was Master Raymond in great doubt. But to put away this doubt, he thought to come with this holy maiden and search the truth from her. When he asked her this, she, for great weeping, could give no answer for a long time, but at last she said, 'Father, would you not have great pity and compassion for a...\"\nsoul that was delivered out of a dark prison to light / and after time it had seen so miserable a light / afterwards to be confined again in the same dark prison. I am that same wretch who experienced such happenings by the ordinance of God for my sins. Then master Raymond asked her where her soul was fully departed from the body.\n\nTo whom she answered and said: \"That the fierce fire of divine love and of ghostly desire was so much in my heart for to live with our Lord eternally whom I loved. That though my heart had been of stone or of iron, it must needs burst. Therefore, father, understand this for truth that my heart of my body was then undone & opened from the uppermost part to the nether / only by the strength of pure love / so that it seems yet I feel the marks of that wound in my heart. By this you may know that the soul was fully for that time departed from the body / and set in the presence of God / where I saw the precious\n\nBut he granted therefore as long as I lived in this life /\nShe should be his partner in as much as it is possible for a dead body to suffer, and so she told him all that was rehearsed before. Moreover, she said, \"Father, by such experience of his passion, I am made so weak by the strength of love that my soul desired nothing else but to be delivered out of this world. The same fire so increased in my soul that my heart often times failed and departed separately, and my soul was utterly delivered out of the body. Nevertheless, it was but a little time, and that was my sorrow. Then next, master Raymond asked her how long time her soul was out of the body. She said, as those who kept her and were about to bury her, it was four hours or thereabouts before she returned again. Yet he asked her what she saw for that time and why the soul returned to the body. She answered, \"Father, that time my soul saw and understood the joy of blessed souls and the pains of sinners. And as my mind would suffer me and words would suffice to express them, I.\"\nI saw the divine essence called being of God, and this is the reason why I am so averse and unwilling to live in this world. I would have perished and died from sorrow if it were not for His love and the love of Christian people, for which my soul was restored to the body again. The greatest comfort I have is when I suffer any disease, for I have the perfect vision of God. Therefore, tribulations are not heavy to me but comfortable, as you may know. I also saw the pains of damned souls and the pains of souls in purgatory, which I cannot express perfectly with any words. Wretched sinners, if they saw the least pain there, would rather choose bodily death a hundred times than to suffer one day of the least pain there. Specifically, I saw those who had sinned in matrimony, who had not kept themselves together honestly as they should.\nbut followed the dictations of their lusts. Of this master Raymond, her confession asked her why that sin in particular was more grievously punished than others, since it is not the most grievous sin, she said, for this reason. For they had not such consciousness of that sin nor such contrition as they had of others, but rather they offended in that sin than in any other. That sin which a sinner charges not for removal, by penance is a great sin, be it never so little.\n\nThen this holy maiden proceeded further in her matter and said thus also. Father, when I had seen all these joys and the pains longing for myself that I had been fully delivered out of this body.\n\nOur lord said to me, see thou not daughter what joy they lack and what pain they have that offend me. Therefore turn again to thy body and tell to the people their error and their peril. And with that word I was astonished to turn again to the body and sore afraid.\n\nThen our lord\nIt is profitable to men's souls that you turn away from your age-old life and no longer live secluded in a chamber, but go broadly to win souls. I shall always be with thee and go with thee both going and coming. Thou shalt bear the worship of my name and of spiritual doctrine before great and small, and lay people, clergy, and even the religious also. I shall also bring before you bishops and curates of souls to confound their pride. While our Lord spoke these words suddenly, my soul was restored to my body again.\n\nAnd when I perceived that I had endured great sorrow, weeping for three days and three nights without ceasing, and yet I could in no way abstain or refrain myself from it, when it comes to my mind how suddenly I was brought from the great joy to this prison of the body, what wonder is it, father, that my?\nHer heart I bear in mind every day, considering the great joy that time brought me, which is now far from me. But all is done for the soul's health. Therefore, no man should marvel that I love them exceedingly, for I have left them a great joy for a certain time, I do not know how long. Therefore, as Saint Paul says, \"They are now my glory, my crown, and my joy.\" I say this to you, father, and to all others, to put the passion of grumbling out of your hearts when I shall be among all men again.\n\nWhen Master Raymond heard all this and understood it, after the grace given to him, he perceived in his heart that, due to the incredulity and blindness of men, all that she said should not be published. Therefore, he commanded both the friars and the sisters that while this holy maid lived on earth, they should not reveal that matter.\n\nHe also perceived that some followed her first.\ndoctrine / they went backward / for they could not or might not hide her words, lest he offend God if he had kept it from himself without writing, he wrote it for a perpetual record after her death, & not while she lived. Now maids, for true knowledge I shall tell you, witnesses of record who were present with this holy maiden when these things befell her. In the same time when this holy maiden drew near to death, as it seemed and as it is rehearsed before, there drew about her women and other spiritual daughters of hers. They sent first for her confessor, Brother Thomas, to be present at her passing by prayers and other holy exercises in preparation of her soul to God. He came and three brothers with him to be present at the passing of this holy maiden. But when she had passed, as it seemed, one of the brothers took such great sorrow therefore that by the violence of his weeping, a vein of his breast was all broken, wherewith he caught a cough and spat.\nThen brother Thomas, the first confessor, spoke to that seeking friar with great faith and trust. Brother, I know well this holy maid is in great reputation before God for her good living. Therefore take her hand and place it in the same place of your sickness. I doubt not that you will be healed. And immediately he did so, and he was healed, as he later told all who would listen. There was also a ghostly daughter of hers present then, named Alyxa, who passed out of this world soon afterward. The mother came in to see whether she was passed or not, and there was none who could suppose otherwise. There were also two other special witnesses present to order the body for burial.\nBoth were daughters of Saint Dominic; one was called Catherine, who was her fellow sister for a long time before. And the other was her cousin Lysa. And thus I end this chapter.\n\nIf I were to recount all the miracles that our Lord showed through this holy maid, I might rather write a large book about them than be able to contain them in one chapter. But since I wish to avoid tediousness for those who should read or hear this legend of this holy maid, I will endeavor, as much as I can, to summarize them under a few words, so that they might know, in brief, how great they are, which I pass over lightly. Therefore, in as much as the soul passes the body in worthiness, I shall begin with the miracles that our Lord worked through the souls around her, and afterward through her body.\n\nRegarding the first miracle, when James or Jacob, the father of this holy maid Catherine, perceived that his daughter Catherine was entirely given over to serve and to devote herself,\n\n(Note: The text appears to be in Middle English. No major OCR errors were detected, and the text is generally readable. No unnecessary content was found, and the text is largely faithful to the original.)\n\nTherefore, the text is clean and can be output as is.\n\n[No output needed]\nplease our lord as it is rehersed in the fyrs\u00a6te partye of thys legende / euer he loued & tretyd hyr reuere\u0304tly and louyngly / for be\u2223dyng all folk of hys housholde that none be soo hardy for to lette Katheryne hys doughter in ony maner wyse / what that euer she wyll haue done Thys is a gre\u00a6te cause why that the doughter loued the fader. And therfore she commended spe\u00a6cyally hyr faders helthe oft tymes to oure lord. And he had suche a truste in hys doughters prayers / that he supposed well she myght haue of god what she wold for hys helthe Sone after the fader sykened & laye doune in hys bedde all seek. Whan this holy mayde hys doughter perceyued that / anone she prayed to oure lorde hyr spouse for the helthe of hyr fader. And it was answerd to hyr of our lorde / that the ende of hys dayes of this worlde we\u2223re come / and that it were not spedefull for hym for to abyde lenger in this lyf. Then ne she wente to hyr fader & vysyted hym and examyned hym how he was dyspo\u2223sed in hys sowle / and founde redy &\n\"fully intending to leave this world, having no desire to stay longer, she thanked the Lord highly. But then she prayed the Lord again, since it was His will to grant her father the grace to leave this world without sin, that He would also grant him the means to go to heaven without the pain of purgatory. She received an answer in this way: righteousness must be kept, and therefore it is not right or possible for a soul to have the clarity of eternal joy without perfect purification first. Although her father had lived righteously among all other married people in his days and had done many good deeds, which she was well pleased with, especially regarding the present matter, it could not save her righteousness. But his soul must be purged by the fire to burn out the dust of earthly conversation, which had been hardened and endured in his soul. Then this holy maiden said to the Lord: 'My dear'\"\nBeloved lord, what may I suffer, that my father's soul, by whom I have been so tenderly nourished and had so many comforts in his life, be not tormented in such pains? I pray the Lord, for the goodness that ever thou showest to my kindred, suffer not his soul to go out of his body until it is perfectly purged, one way or another, as it needs not in any way the pain of purgatory. After such words, our Lord showed His mercy marvelously, as though He had obeyed the voice of His maiden. Allbeit the bodily strengths of her father James began to fail more and more towards the deathward, yet his soul never passed out of his body until the holy and disputation between our Lord, alleging for him righteousness. And the holy one asking grace and mercy. And at the last, after long disputation, the holy maiden said to our Lord: \"My beloved Lord, if this grace may in no way be obtained or granted without some manner of righteousness, suffer that righteousness fall on me, for...\"\nI am ready to suffer all manner of pain that your goodness will order for the delivery of my father's soul. Then our lord granted her grace and said, \"Daughter, for the love you have for me, I shall grant you your request, and I shall deliver your father's soul fully out of pain. But you shall suffer a pain for him as long as you live; the which I shall assign you.\" This holy maid thanked our lord and said, \"Good blessed lord be it to me as you have ordained.\" After that, she went to her father as he lay dying, and she comforted him marvelously about his endless health, and she did not leave him until the time he had passed out of this world. And when the soul was passed out of the body, immediately with this holy maid was inflicted with a sickness in the side, which is called the Illic pain, that never left her until she passed out of this world. And there was never a time afterward but she had the pain as she said, and other records often testify to this.\nMaster Raymond. But the virtue of her patience came only with God's help in the last chapter of the third part. When her father's soul was delivered from the body, this holy maid smiled gently and said, \"Now would I be as you are.\" And all that time others wept. She showed joy on her face because she could do nothing else. For she saw his blessed soul as it passed out of the body, how it was received into eternal bliss without any delay, which she was right glad for a little before, she had experienced the same joy as it is recounted in the chapter before this.\n\nSee you not, maidens, how wisely the providence of our Lord was worked in this maiden's father. Our Lord could have, if He had willed, purged His soul in many ways and made Himself worthy of joys, as He did for the thief on His right side, but He would not, without some pain, that this maiden should suffer as she asked for the increase of her joy, the pain which was ever present.\nAfterward, she seemed sweet to her, not without cause, for she knew that her sweetness should ever increase toward her, by grace, and in bliss through joy. Therefore, she could in no way call the pain of the Illic cross a bitter pain. This holy maid told Master Raymond that, long after her father's death, his soul appeared to her often, thanking her for her grace that he had received from her and also telling her many important things and giving her warning of the assault of her enemy and keeping her from all spiritual evils. Just as I have told you, maids, of a miracle that a righteous man's soul experienced. So shall I tell you now of a miracle that a sinful man's soul experienced.\n\nThere was a man dwelling in the city of Seneca, who was called Andrew, a rich man in worldly things, but poor inwardly in heavenly things. He was a victim of his passions, for he neither feared nor loved God. Instead, he was a hazardous and cursed blasphemer or a swearer of God and his saints within.\nafter his condition worsened and he lay ill in bed, too sick for every man and healer to believe he would survive: His caretaker came to comfort him, urging him to make a confession and do penance as was the custom in the country. But he scorned both him and his advice. His wife, however, determined to show her zeal and love for his soul, sought out all religious people, men and women, to bring him back to God. Yet despite their efforts, they could not persuade him to confess and repent of his sins, neither through threats of eternal pain nor promises of eternal joy. Later, his caretaker returned, fearing he might die without counsel, and repeated his earlier words, adding many more comforting ones. However, that wretched man continued to scorn him, just as he had before, both him and his words. At last, he fell into despair and died.\nThis was told to Friar Thomas, the first confessor of the holy maid. He drew near to her sin of the Holy Ghost, and so he was quickly drawn to death. But when he came to the holy maid's house, he found her ravished from her bodily senses and remained occupied for so long that he dared not approach her. Nor did he linger outside her house for fear it might draw him in. Therefore, he sent a fellow heretic who was with her at the time to charge the holy maid, in God's name, to pray for the soul of such a man when she was restored to her bodily senses. She said she would. When the holy maid heard that she had such compassion for his soul and prayed to the Lord,\nA suppliant prayed fervently to him, entreating that his soul should not perish, which he had purchased with his precious blood. To this supplication, the Lord responded, saying, \"Your wickedness has brought upon you pain as a horribly blasphemous act. For you have not only blasphemed me and my saints with your mouth, but you have also thrown a table into the fire in contempt of me, upon which was painted the image of my passion, the image of my glorious mother, and the images of other saints. Therefore, it is just by righteousness that he burn in eternal fire.\"\n\nThen she fell prostrate at the feet of our Lord, weeping, and said, \"Lord, if you will consider carefully the sins of men, who may escape eternal damnation, why have you come down to be born of a glorious maiden and to suffer cruel death only to wait for men's sins and to punish them horribly to eternal pain? Why do you tell me this and the sins of a lost man who bore upon his shoulders all manner of sins?\"\nI am come to you now for mercy or for righteousness, have my lord, blessed one, what you said to me when you put me to the test for the health of many souls: I have no other refuge in this life: but to see my neighbors turned to the Lord, and for your alone I suffer patiently your absence, if you give me not this joy. What shall I then do? Good lord, put me not away from thee, yield me my brother graciously, who is now obstinate in heart. Thus she prayed continually from the beginning of the night until the gray morning, all that time weeping without any sleep, disputing with our lord always for the help of that soul. Our lord urging righteousness to give him vengeance for his sins, and the holy maiden asking mercy at the last, our lord of his endless mercy gave her an answer and said, \"Dear child, why wilt thou not forgive the three passes that thou hast done to me? Look, thou forgivest.\"\nI am ready to forgive thee thy sins. Then was his hard heart made soft by grace, and he cried aloud to his men around him and said, \"Send for the priest, for I will confess.\" For my lord Jesus Christ hath warned me that I should confess.\n\nWhen his men perceived that they went for the priest, the priest came and was confessed to by him; and he made his testament with great contrition and passed out of this world to our lord Jesus Christ.\n\nO Father of endless mercy, how great are thy works, and how profound is thy providence, whose gracious work is unsearchable to man! Thou sufferest man to be hardened in his sins until the last end, seeming that thou hadst no power over him. But yet, at the last, thou provideest for his health. Thy servant came to him to lead him to grace, and yet all his cunning could not hinder the meek prayers of thy humble servant. Thou didst condescend mercifully and graciously, and gavest her the boldness.\n\"But you, who gave her compassion in her heart for her brother, and the meek tears that bowed to your mercy; truly none but you. You aroused her to your spouse, that she should weep to you: Lord, these are your works that glorify your saints. What man will not be drawn to love, seeing your mercy so plentiful?\n\nMaidens, what mercy our Lord showed for meek tears, yet I will tell you a marvelous miracle. It happened once in the same city of Sees that there were two famous and right dangerous thieves, and they were taken and brought before a temporal judge to be condemned for their misdeeds. And so they were put to a cruel torture called the torture of the hot iron. They were put in a cart, and torturers were ready with hot irons to burn them now in one place now in another of her body.\n\nAnd the thieves were so obstinate that neither in prison nor out of prison\"\nThere could be no creature who would shrink and repent for her transgressions. And as they were led by the court to make others afraid, they blasphemed God and all his saints, especially when they felt burning. They cursed the magnificence of our Lord in such a way that it seemed, by the pain of that temporal fire, that they were drawn to eternal fire. Then our Lord Jesus, who would not let anyone be damned but saved, thought he would let these wretched souls, by the mediation of his spouse Catherine, be saved. On that same day, the holy maiden, whom she loved virtuously, was in her dwelling house, which was Alix's. Her house was by the same way where those damned wretches should pass by. Suddenly, on the morrow, Alix heard a marvelous voice coming by her house. Looking out of the window, she saw all a fire, and two men who were damned to the hot irons. Then she went in.\nAgain and told this holy maiden and said, \"O yren, when this holy maiden heard this, she went to the window and looked and turned again to her prayers. She saw, as she later said to Master Raymond in confession, a great multitude of wicked spirits around them that burned her souls within much more than the tormentors did the body without.\n\nTherefore, she was stirred with double compassion to pray for their help to our Lord, saying, \"Ha ha, mightiest Lord Jesus, why do you set so little value on your creatures whom you made in your likeness and bought with your precious blood? Above all her bodily torment, you allow them to be cruelly tormented by spirits within their souls, whom you illumine so graciously. Even the thief on the right side, though he took his torment from the cross worthily, as he deserved, knew the very God and man in all his torment, where the apostles were.\"\nin doubt: why did you deserve to hear my blessed voice when you said, \"Hodie mecum eris in paradiso\"? That is, \"Today you will be with me in paradise.\" You truly did this, not for anything else, but because you would grant forgiveness to those like him. You did not despise Mary Magdalene, the great sinner, but you drew her to yourself graciously. You did not turn away the publican, the woman of Canaan, or the prince of Pupplycanis Zachaeus. Instead, you called them to you. Therefore, by all your mercies, I beseech you to help mercifully the souls of the sinners who are now being led to torment. Then our Lord bowed his mercy to the wretches and granted this holy maiden such grace. To whom she answered again, \"What will that God will, I will, and therefore I shall not leave what I have begun when these wretches were outward at the gates of the city. Our Lord Jesus Christ appeared to them with his blessed bloody wounds stirring.\nThey were toured and brought to the tournament, and there they begged for forgiveness: and so they were entered into her heart by divine light. And they asked with great insistence to be arrested, and after a time they were shriven. They turned their blaspheming into praising of our Lord, always accusing themselves, saying they were worthy of those pains and even greater ones. And with great gladness they went to her death as if to a great feast. This was considered by all who stood around marveling greatly at that changing, perceiving evermore in great devotion of the tournaments that they dared not burn where they thanked the Lord for his great mercy. For there was none who knew how and in what way and by whose prayers this mercy was given.\n\nNevertheless, a devout priest, who was her confessor, commanded the holy maid's confessor to reveal the great mercy of God that had so soon turned them to grace. Then her confessor asked afterward Alix, this holy maid's companion, how.\nthis holy maid was occupied when the men were led to their death. Then Alixa told him the entire process as it is said before: and he found out from her records that the same hour Katherine left her prayer: though I died and passed out of this world: which he came to know more perfectly afterward through the private revelation of the same holy maid.\n\nAfter certain days after they had passed, some of her companions heard her say aloud during her prayer these words, \"Lord Jesus, I thank you that you have delivered them from the second prison.\" It was asked her afterward what she meant by that. She said that the souls of the thieves had been restored to paradise. For although they went to purgatory after a time, they never prayed to the time they were fully delivered from pain.\n\nAppear now some there who used worldly pompous attire, and cut away her head: wherefrom she was without being proud. And she took upon herself the habit of St. Dominic and so was.\nA sister named Penance made this vow. And ever after, she lived in prayers and meditation in sharp penance. Soon after came her sister Francisca and took upon herself the same habit. They both lived devoutly. James or Jacob, their brother, was not present when his sisters took this vow. He came to the city later with a younger brother, cursing and threatening with great pride. Exciting his sisters to join him in this habit, he declared that if he came to Senes, they too would be forced to join him and be shriven of their sins. His younger brother, who came with him, said truthfully, \"If you come to Senes, you will be forced to join as well, and be shriven by any of us, be it brother or priest.\" He bitterly cursed his brother and declared that he would rather flee from both brothers and priests than be shriven by any of them. The child frequently recounted his prophecies and curses, so that at last he entered the city as a hermit.\nfor the he went to his father's house, threatening to do great horrible things, but if his sister specifically Ethynocym would withdraw her objection and come home to him. This was not unknown to this holy maiden, but she knew it never by creature on earth but by God.\n\nMeanwhile, his mother Rabes stilled and comforted him, praying him to wait till the morrow. On the morrow she sent for this holy maiden's confessor, Father Thomas, that he would come and speak with her son James and counsel him for his soul's health.\n\nHe came with a fellow friar Bartholomew and spoke to him. But all their speech, as it seemed, could not profit him.\n\nAt the same time, this holy maiden Catherine prayed to our Lord for his conversion, while Father Bartholomew spoke to him.\n\nAnd then suddenly our Lord touched James' heart to conversion, and he said to Father Bartholomew that he was well pleased with his sister that she should serve God. But he also prayed him for confession with great contrition.\nHe might be shriven of his sins and serve God: He was then perfectly shriven, and some sins which he would never confess to any man were confessed to him. With a little time after, a wolf made him a lamb, and a lion's whelp. All who knew him were amazed by his sudden transformation. His mother Rabes was marveled, and all her kin thanked our Lord for this special grace. Brother Thomas and Brother Bartholomew rejoiced in the Lord and went to tell this to the holy maiden, who was still in a state of raving. Her companion was in her chamber with her at the time. As soon as she was ceased from her raving and her bodily senses were restored, her companion came down from the chamber and welcomed her confessor:\n\nThen her confessor said to her companion: We have come to tell Catherine that she should thank our Lord God.\nFor James that\nis turned truly to God / and is shriven of all his sins this morning time to Father Bartholomew: To whom she said, right now Katheryne told me the same that you say. And when they came up to Katheryne, she said to them with great sadness in this way: Fathers, we have been much bound to thank our savior, for the same desire which he inspired in us, he fulfilled in us. The devil thought he should have had away from us our little sheep. But our father of mercy has kept him from praying: he thought to have taken away from Christ Shynochia / But he has lost James whom he held so strongly in his bonds. For so it happens to him ever when he raises up his head of pride against Christ's chosen.\n\nAfterward, the maid Shynochia continued in prayers and holy meditations to her last day. And with a great ghostly joy by diverse sicknesses which our lord gave her / She passes to our lord out of this world. Then her\nSister Francisca, who lived but a little while after, followed her in good living and with a merry smiling face, she passed on to God from this world. Furthermore, her brother James, within a little time after, left the world perfectly and became a friar preacher, living devoutly ever after. All these things were worked by the Holy Ghost, and his spouse Catherine granted her grace to all those whom she prayed for.\n\nMoreover, I shall tell you another marvelous thing that Master Raymond records about himself. In the same city of Sees, there was a great man named Nannes, who was wonderfully worldly wise, more inclining to evil than to good. This man often, because of his great folly, loved much to it, and in the same city he made a great disturbance between neighbor and neighbor. From this came a great enmity and imminent danger, which came upon him sneakily and by his insistence. At last, some persons came between them to make peace.\nBut he answered evasively, always raising doubt as to whether there were peas or none, as it seemed to them who heard him. And he was always glad to create discord and to be avenged according to his desire.\n\nWhen this holy maiden Catherine desired to speak with him to see if evil was hated, he fled from her as soon as he knew she came to him, just as the serpent flees from him who should charm it. At last, an holy man named Friar Willyam of England, a friar Austyn, spoke to him so effectively that he granted it.\n\nSo then he kept it and went and welcomed him and told him that she was out and prayed him not to think long, for she would come soon. Then they went to this holy maiden's chapel, where they sat a while. There he thought long and said to Master Raymond: \"Therefore, I beseech you, Friar Willyam, that I should come here and hear this holy lady Catherine speak. Since she is out and occupied, I may not remain here.\"\nI am not in will to tell a lie to you, as a prest and a religious man, and to this holy maiden, of whom I have great name of holiness. I shall not lie but say the truth. Therefore, whatever I say to you, I am not willing to do by your counsel. I am the one who keeps the peace between him and him, and between those two peace and that peace. It seemed by my deeds that it was not I who kept it, since it is done by others. But I maintain them carefully there. If I alone would consent to peace, all would be ceased. But I have no intention of consenting to it. Therefore, it is unnecessary for you to counsel me and preach me, for I shall not consent in any manner. Lo, now I have told you that I have hidden this from others.\n\"master Raymond urged him no longer and kept him paid / yet master Raymond begged him to repeat it again / to occupy the time / and he would not / at last, by the disposition of God, the holy maid was present.\n\nWhen Nannes saw her, he was very sorry. But master Raymond was glad. As soon as she saw the earthly man, she took him with a heavenly charity and sat down to console him, and asked him the cause of his coming. Then he recounted to her all that he had ever said to master Raymond with the last message. This holy maid began then to show him the danger he was in, touching him over all, but as a deaf serpent, he stopped the tears of his heart and would not hear her counsel, considering this holy maid an angel. She sat still and turned inward and prayed to the Lord in her heart and asked His gracious help. When master Raymond saw how spiritually she was occupied on his behalf, he occupied himself with some words, hoping for some help from the Lord through her prayers within a moment.\"\nWhile Anne said to them both, \"I will not be so unkind as not to do anything you bid me, but I will grant something. And then I will go from you. I have held four debates which continue regarding that one debate, I will allow you to decide on it. I feel now in my soul about that word of peace. Afterward, he said more, \"Lord God, what virtue and strength can that be that holds me and draws me now? I may not go hence, nor may I deny anything. O who is that, that constrains me now? O who is that, that holds me now? With weeping cheer, he knelt down on his knees before the holy maiden and said, \"Holy maiden, I shall do whatever you bid me to do: not only concerning this matter but also concerning all other things that may ever be. I know well now that the devil has held me bound here, but now I shall do whatever you counsel me to do. Counsel my soul how it may be.\"\nDelivered out of the fiends' hands, I pray you. At these words, the holy maid turned to him and said, \"I thank God, brother, that you have perceived what peril you stood in of the mercy of our Lord, which I first spoke of to thee, but thou should be beheaded.\" Then Master Raymond heard that he came to this holy maid with a sorrowful countenance.\n\nFirst, when he was in the world, the world loved him, And now he is passed out of the world, the world begins to hate him. First, our Lord reserved for him eternal pain, but now of His mercy He has changed His eternal pain into temporal pain. And of His desperation, be thou in no doubt, for he that has delivered him from hell will deliver him graciously out of this peril. And as she said so, it was, for within a while after he was delivered out of prison, though he had great loss of his temporal goods, whereof this holy maid was nothing sorry, but was joyful and said that our Lord, of His mercy, had taken away from him.\nThe poison that he was poisoned with. And at last he had so many troubles/ and his devotion increased so much that he gave to this holy maid a fair palaces of his, under his letter and seal, which were two miles without the city. Of these palaces, she should make a monastery of nuns of penance. Then this holy maid, by special license and authority of her holy father Pope Gregory the XII, made there a monastery in honor of our lady for all her spiritual daughters and called the monastery the monastery of our lady. Nannes, the man who this holy maid converted, was governed spiritually by Master Raymond and lived a blessed life.\n\nAbove all these matters, if I were to recall all the conversations of evil-living people, all the robberies and the strength of the seek people, all the comforts of desolate people or those in troubles, all the exhortations of those who were in spiritual perils, which our Lord miraculously worked through his spouse this holy maid. I\nmyght make many great books. Who could tell how many wretched, sinful lives she delivered from the devil's bondage? How many obstinate people she brought back to their own knowledge? How many she made forsake and despise the world? And how many tempted souls in foul sins she delivered from the devil's danger through her prayers and teachings? Nevertheless, you shall not say, as St. Jerome said, commending our lady: \"If all the members and limbs of my body were turned into tongues, they would not suffice to tell all the fruit of souls that this holy maiden has produced for heaven, with the help of almighty God.\" Master Raymond bears this true record: he saw a thousand or more, both men and women, coming down from the mountains and other villages, longing to see and hear this holy maiden, as though they had been called by an irresistible trance. The power of her words and her looking affected them.\nWe were stirred to compunction to confess all their sins with great contrition, and so they went to two confessors; Master Raymond was one of them, as he says himself. And they confessed their sins with such great contrition that each man might well know that grace was given in their hearts, not once or twice but often.\n\nTherefore, the aforementioned Pope Gregory, who was in power at that time, took great joy and delight in the conversion of so many souls. He granted, by bull, to Master Raymond and his companions, that all those who would come and visit this holy maiden and desire to be shriven, they should hear them and absolve them as much as the bishop of the dioceses might do. Therefore, Master Raymond bears record and says that many sinful wretches came to him and to his companions, who had never been shriven before for the sins which they were shriven for.\n\nAnd they stood often fasting from the morning till evening.\ncause of grete con\u00a6cours of people / and yet they myght not suffyce for to here all that wold be shryuen\nAll that tyme this holy mayde prayed and thanked our lord ioyefully that the fende hadde loste hys prayer. There is no penne that can expresse the ioye of hir herte that she had that tyme of wynnyng of soules. Thus moche is rehersed in this chapytre of the ghostly meruayllous thynges that our lord wrought by hys spouse. This holy mayde Katheryne a\u00a6boute the helthe of mannes soules.\n\u00b6 Now shall I tell you in the next chapy\u00a6tre what god wrought for hyr aboute the helthe of bodyes / & so shall I make an en\u2223de of the next chapytre. The wyttenesse that nedeth to be rehersed in the ende of this chapytre / ben rehersed a fore in the same chapytre / and that suffyceth ynough.\nI Shall tell you maydens a won\u2223der meruayllous thyng. And yette it is lyght and esye to them Inough / wyth whome is founde none vn\u00a6possybylyte. Lapa this holy maydes moder was a womman of grete sympte\u2223nesse and Innocencye. Yet she hadde for\nthat time little affection for worldly things. And therefore she was sore afraid to die and pass out of this world. She caught a bodily sickness, and it increased day by day more and more. When this holy maiden understood this, she prayed to our lord devoutly for herself that he would watch over her mother with health, who had brought her forth and nourished her. She received an answer immediately from heaven that it was best for her to pass now out of this world or else suffer more adversities that were to come. As soon as she knew this, she went to her mother and said to her wisely such sweet words.\n\nMother, if our sweet Lord Jesus calls you out of this world, dispose yourself to be comforted by his blessed will, and be nothing sorrowful.\n\nThen the mother, not desiring to die, prayed her daughter to pray for her that the Lord would grant her bodily health and speak no more to her of her death. This holy maiden prayed to the Lord earnestly and frequently then.\nthat he would wait and take her not out of this world until her will was more conformable to his. Our lord granted her request and allowed her mother to seek a time, and not to be drawn towards the passage of death. Then this holy maiden was made a nun between God and her mother to pray and exhort one another. Our lord prayed that he would not take her against her will. And her mother she exhorted and comforted with sweet words that she should confirm herself and consent to the will of God. Nevertheless, though she seemed to bow to our lord's prayers, she could not bend her mother's will by her exhortations.\n\nThen our lord spoke to his spouse Catherine and said, \"Tell your mother that she has no need to leave this world now, but a time will come when she will desire to die, and then she shall not have it, and that is true.\"\n\nIt happened that she lived into a great age and saw many adversities in her days.\npersones as they goodys, she often said in hearing of many people such words. Whether our lord Jesus has put a soul in my body that it shall never be delivered thence, so many children and daughters, great and small, young and old, have died, and I may not die.\n\nNow I shall cease from this matter and proceed further in the first matter that I began. Lapa, this holy maid's mother, was of such hard heart that she would in no way die, nor confess, nor think in any way about her soul's health.\n\nThen our lord appeared more marvelously in his spouse Catherine. In a manner that seemed his first grant, he allowed Lapa to draw nearer to death without confession. When this holy maid perceived this, she lifted up her eyes to heaven with weeping and said to our lord: \"Lord God, are these your behests that you have granted me, that none of my father's household should perish? Is this your merciful command that said my mother should not pass beyond?\"\nagainst her will. I see now that she will die without the sacraments of the holy church. Therefore, I beg of you by all your mercies that you do not allow me to be deceived, and that I do not live on until the time you have decreed for me, my mother, is returned to me in soul and body.\n\u00b6 These words and these marvelous things were heard by three women of Seneca who were present.\n\u00b6 When her mother, as it seemed by sight and feeling, was dead \u2013 so that they were preparing to go home again, leaving Lapa there for dead \u2013 if it had not been for the holy maiden's prayer, they would have left sooner. Of the manners of these women, I shall tell you later.\n\u00b6 This holy maiden continued in prayer for a long time. At last, our Lord heard her prayers graciously, and quickened the soul and body of Lapa again, which she lived to be forty-nine years old with great torment in her heart due to many adversities she suffered, as it was prophesied to her before by her daughter.\nThis is the testimony of this miracle. Witnesses were Catherine and Angeline, nuns of Penance, and also Lysa, the holy maiden's cousin. They were present when Lapas was laid out for burial and heard how this holy maiden prayed to our Lord thus:\n\nLord, grant these your commands that you have commanded before. Of the remnant of her age, when she was restored to life, many bore witness. Behold, maidens, here you may know of what merit this holy maiden was with our Lord Jesus, who delivered her father's soul from purgatory and reduced her mother's soul into her body again miraculously.\n\nAnother miraculous thing I shall tell you. There was a common pestilence of buboes reigning in the City of Senna, so that it oppressed men and women, young and old, to death, commonly dying within two days or at the latest three.\n\nThen Master Raymond went about seeking the sick and comforted them in God.\nA thing concerning the infection of that pestilence affecting his bodily death, so that he might win souls. When he had visited them for weaknesses that he had in going about, he rested himself in a church of our lady, where, besides the devotion he had to our lady in that place, he also had affection for the person, Sir Matthew, who was called Sir Mathieu.\n\nIt happened a few days after this that Master Raymond went out by the morning to visit the sick as was his custom. And as he came by the church of our lady for devotion that he had to our lady in that place, and also for affection he had for the person, Sir Matthew, he went to see how he fared.\n\nSuddenly, when he entered the church, he saw Sir Matthew carry his corpse up to his chamber. For he had lost both the color of his face and the strength of his body, and also his speech.\n\nThen Master Raymond asked,\nother things about what he had experienced. They answered and said that the night before, around one in the morning, he went out to view a sick body. And with little time passing afterward, he was taken with the pestilence. Here was Master Raymond, very sorry, and followed him up to his chamber, as did others.\n\nWithin a while after he was laid in his bed, he recovered his spirits again and called Master Raymond to him, asking him for confession. And so he was shriven clean of his sins, as he was often wont to do.\n\nAfterward, Master Raymond asked him how he was. He answered again that it grieved him so sore in his gut or in the flank that it seemed to him his thigh would fall away, and not only the thigh but also his head felt as though it had departed in four parts, by pain and ache that he suffered there.\n\nThen Master Raymond touched and tasted his pulse and found that he had a high fever. Therefore he had...\nThis man is taken with the pestilence, and therefore I fear that the house of our lady shall lack a good person. Then Master Raymond asked whether he could be helped by any kind of remedy of medicines. He said that he would try. But he had no great trust in any medicines because the sickness was very severe. Thus Master Raymond departed from him with great sorrow, ever praying on the way to the Lord for his soul, yet a while for his example to many.\n\nIn the meantime, this holy maiden heard say that Sir Matthew was seeking, whom she loved tenderly for his virtuous living. Anon, she went home to him, and as soon as she saw him, she cried to him and said,\n\nArise up, Sir Matthew, arise up for shame, is it now time to lie in a bed? Suddenly\nthen the fire and the book departed from him as if he had never had them, and then he rose up without delay. In his rising, he smiled and said joyfully, \"The virtue of God resides in that holy maiden.\"\n\nThen the holy maiden departed and fled from the praises of men. But as she went out of the house, she met Master Raymond. To whom Master Raymond said sorrowfully,\n\n\"Mother, will you allow this man to die, who is so dear and profitable to us? All the while she knew what she had to do, yet she said to him with humility,\n\n\"Father, what words are these? Do you think I am God, who can deliver men from death?\"\n\nThen Master Raymond said to her again with great spirit for his sorrow that he felt for his death, \"Say this to whom you will, but do not tell me such things, for I know well that whatever you ask of God, you will receive.\"\nThen this holy maid bowed her head to him and smiled. And at last she looked up with a glad cheer upon him and said, \"Be of good cheer, father, for he shall not die at this time.\"\nWith that, Master Raymond was glad. He knew well that God had given her great grace, and so he departed from her and went to Sir Matthew to see how he fared. Whom he found sitting in his bed and, with greater joy, recounting the miracle of the holy maid.\nTo whom Master Raymond said in comforting tones, \"Sir Matthew, the holy maid told you this.\"\nSir Matthew said then to Master Raymond, \"What do you think she has done? He replied that he knew not, except that he had been out of his bed and sat down by Master Raymond and told him all the holy miracle gladly. And he said to him, as it is rehearsed before, \"Soon after Sir Matthew ate and drank no unclean food of man but only holy food, and that was a great marvel. He was merry and glad that he might speak a word that same day in the morning.\"\nmyracle was witnessed: one Friar Nicholas that came with Master Raymond and other priests and clerks of the house of our glorious Lady the Virgin Mary, about twenty or thereabout. But now, maids, beware that infidelity does not deceive you in this miracle. Some may tell you perhaps that it is no great marvel if a man is afflicted with such common ailments as the fevers and pestilence, for such a thing happens every day. To whom it may be replied, what marvel was it then when our Lord healed Peter's mother-in-law of the fevers? Every day men are delivered from the fevers, however grievous. Why, then, is it reported in the Gospels as a miracle concerning Peter's mother-in-law? Now take heed, you curious unbelieving hearts, consider whether it was not He who healed this man Matthew, who healed Peter's mother-in-law: In place of Peter's mother-in-law, He commanded her fevers to depart, and so they did immediately without any delay.\nShe then arose and ministered to our Lord at table. In this miracle, it was the same Lord who spoke in the holy maid's breast, the one who healed Petrus' wife's mother. Therefore, Sir Matthew was both free from the fevers and the pestilence. What was the cause, do you think? Truly, for the ministry he was to show to our Lord in coming for the wining of souls. So then, the intent following is the cause of the miracle that precedes. And he was made so perfectly whole that he ate whole food and human food as if he had not been sick before. I have told you of the miracle done to the health of bodies. I shall tell you another, by the help of God.\n\nA little beside the City of Seneca, there was a devout woman who was one of the sisters of penance of St. Dominic. She heard much about and saw much of this holy maiden's virtuous living. She was drawn to her afterward and was under her care. She did her reverence.\nAfter it happened on a day that this devout sister was upstairs in a soldier of her house for certain things she had to do. Suddenly, the soldier fell down, and the woman beneath was crushed so badly that she was drawn out half dead or soon after to be dead. At last, with God's help, she was brought to bed and began to recover and feel the pain in her heart breaking: she lamented and wept bitterly. Leches were sought to tend to her, but despite their skill, she could not be turned in her bed without assistance.\n\nWhen the holy maid Catherine heard of this, she felt compassion in her heart for the sister and went to her, offering comfort in her suffering and illness. But when she perceived that her illness was causing her such intense pain,\n\nShe touched the painful parts of her body as if to anoint them with her hands:\n\nOf this touching, the sister\nwas greatly relieved, trusting faithfully in God's mercy.\nof God that it should be to her great ease. She had not long touched her side before she was whole, as if she had felt no pain before. Then the sick sister begged her to touch the other side because the holy maiden supposed it was pleasurable to her. She did so, and in the same way her illness departed from that place where she had touched it. At last, when she was completely healed, she turned about by herself without any help. People could clearly see this by her tokens. Nevertheless, she kept her peace until the holy maiden was out of sight, lest she troubled her humility if she told it in her presence. But afterward, she told both the physicians and neighbors, and said, \"Catherine, the daughter of Lapas, has healed me by her touching.\"\nIn that time, when the great pestilence continued in the City of Senes as recounted before, there was a holy hermit in the City of Senes, called Scus, who was afflicted by that same pestilence. When this holy maiden perceived that he should be brought to the house of our glorious lady, the Virgin Mary, who was also called the House of Mercy, where she herself and her companions visited him and arranged for all that was necessary for him in his sickness, and at last came to him herself and whispered in his ear and said, \"Fear not, father, for you shall not die from this.\"\nDuring this time, she refused to tell Master Raymond and her fellows about his condition, as they begged her to pray for him for his survival. They believed she shared their doubts about his life, so she arranged for his medicines to be prepared. Master Raymond and all her fellows were sorry because they loved that holy man for his good living. However, his illness worsened, and it seemed he would soon die. Everyone assumed he would pass away, and they prayed for the peaceful departure of his soul. The holy man also believed he was about to die at that moment. In that critical stage of death, this holy maiden appeared and appeared by his ear and said to him a second time, \"Father, do not fear, for you will not die at this time. Although his intellect was partly distracted and alienated from him due to the severity of the pain, he gave more credence to her words than his own.\nThe holy maid appeared to him a third time during the sick man's illness. I charged the spirit, in the name of our Lord Jesus Christ, not to depart. The spirit quickly returned, and the holy man regained his strength, rose up, and asked for food. He was soon made whole and lived on. After the holy maid had passed from this world, many years later, the holy man was called Sus, both in name and deed. After his recovery, he told Master Raymond and others what the holy maid had said to him during his illness, and he felt the power of her virtuous words, which called the spirit back that was on the point of departing. He affirmed it.\nTo all people, it was not a natural cause that restored him to life but only the might of God, as shown by his spouse Catherine. People gave credence to this because he lived in great virtue and holiness and was known as a famous man in the City of Sees by the age of fifty-seven, without any reproach in his living.\n\nFurthermore, I will tell you about another miracle that this holy maid worked through Master Raymond. After the great pestilence became so severe in the City of Sees, as it is reported beforehand, that all people fled because it was so infectious. So that men and women died without comfort and counsel, Master Raymond thought he was bound to save men's souls, casting no peril for his own bodily death due to the infection of that pestilence. He proposed to go about the City and visited the sick, comforting them in deed.\n\nHowever, because he was alone in partying in such a great City to visit and comfort the sick,\nHe had no time or space to eat or rest. He was sent from one house to another. One night it happened that he took his rest and was waking at a certain hour to serve God. He felt a great pain of a pestilence in his gut or flank, and he dared not arise but lay still and in thought held himself off the passage out of this world. He greatly desired that it had been day so that he might go and speak with this holy maid Catherine, or then he would be more sick. In the meantime, he had a fever and a headache, as was the manner of pestilence sickness, and he was greatly pained and tormented. But yet he said his matins as he could. When it was day, he called to him his fellow and went to gather as he could to the house of the holy maidens and found her not at home, for she was out to visit a sick person. In the meantime, he lay down in a little bed, praying all.\nThough we were in the house where they should send for her as soon as they could, she was sent for and came immediately. She perceived that he was severely ill, and she knelt down before his bedside and crossed him on the forehead with her hand. Then she began to pray as she was wont to do in her soul. Master Raymond watched how she was rapt before him, hoping for some singular grace for the profit of his soul or body. He kept her company for a half hour or so. Afterward, or about that time, he felt his entire body stirred to vomit, thinking that he would vomit. But it was not so; instead, he thought that from every part of his body some manner of corruption was being pulled out. And so he began to improve at ease more than he had been before or when the holy maid was fully restored to her bodily wits, he was completely healed except for a little feverishness left in him. Afterward, this holy maid had obtained from the Lord the grace of health, and she saw more because of this.\nlong time was oppssid in that sekenes than Mayster Reymou\u0304d\nAnd by cause it was in all wyse lyke ellys / therfore I passe ouer and reherce it not: But I wolde ye vnderstood may dens that this holoy mayde shewed not oonly the dyuyne myracle of curacion in tyme of pestylence but also in other ty\u00a6mes / and yet not only in the Cyte of Se\u00a6ne but also in other places But therfore one I shall declare at this tyme wherby ye may vnderstonde all other yf ye take hede wytely therto\n\u00b6 It befyll soone after that the general peste many folke both men and wymmen as well relygyous and seculer / But specy\u2223ally certayn mynchis of the Cy\nof confessours / therfore ofte tymes she de\u00a6syred that she myght haue confessours by her to whom she myght sende suche re\u2223pentaunce: And therfore Maister Rey\u2223mound and his two felawes hadde po\u2223wer of the pope by bull for to here and as\u00a6soyle all tho that were endu\n\u00b6 There was a suster of penaunce of saynt Domynyke in the same \n\u00b6 And anone wythout ony taryenge t\nBut by cause somme what I haue\nThis is a tale of cures performed by the holy maid on various people. I will now relate to you a great miracle worked by our Lord. It happened that this holy maid traveled from Pys to Auyon, accompanied by two devout young men who wrote the letters she would send. One was named Neryus, who later:\n\nThis was conveyed to the holy maid, and she instructed Master Raymond to send physicians to aid him. For any other comfort, she would not grant Master Raymond. Raymond did as instructed, and there was no physician who could help him. Rather, his condition worsened, I believe, for the Lord intended to perform this miracle through His spouse Catherine. The physician eventually told Master Raymond that they could not save him, and thus they had no faith in his recovery.\n\nWhen Master Raymond shared this news with his companions as they sat at the table, Stephen, the fellow of Neryus, rose with great determination and went to the holy maid.\nA chamber standing down on his knees and prayed humbly that she would not allow his fellow Nerius to die in such a strange country:\nTo whom this holy maid answered thus: \"Why are you sad, you should not be sorrowful for your fellow man? For our Lord will reward him in blessings for his patience in suffering from that sickness. Then he said again: \"Dear mother, at this time help him, for I know well you can and will. Then she said: \"Well, I see that you are not willing to conform to God's will as I have told you. Therefore, see that you are troubled for him. Come to me tomorrow when I go to hear mass and be housed, and reduce this matter to my mind. And I shall send up your prayer to God. And you shall pray for me that I may be heard. Then Stephen was appeased by this comfort.\nAfterward, when she was restored again to her bodily senses and came to the same Stephen, smiling, who remained there with her.\nAnswering him, she said: \"Soon you have the grace that you have asked. Then he asked her if Neryus should be delivered from his sickness. She said, \"Yes, with that he went gladly to his friend and bade him be of good health, for he would recover.\" And during his illness, it happened that Stephen was sick and lay down in his bed with a severe fever. When the holy maiden knew that she had great sorrow and went to him, she asked him what sickness he had. Upon touching his body, she perceived that he was afflicted with a strong fever. Immediately, with great fervor, she went to Florence to make peace between him and his rebellious children, at the behest of our holy father Pope Gregory, who was in the city of Sene at that time. Another notable miracle I shall tell you about is a sister of Penance, who was called Johanna, dwelling in the City of Senes.\nThe flowery mat is too long to recount here, but this tale will bring help from God. When she arrived in Florence and was accompanied by a fellow named John to negotiate peace between our holy father and the rebellious people, the crowd paid little heed to her words.\n\nShe prayed to the Lord for help, asking that Master Raymond arrive on the Pope's message. Coincidentally, a holy woman had entered the city then, and men and women followed her inquiring about her whereabouts. The innkeepers could not conceal her, but they allowed only women to enter and speak with her.\n\nAmong the women was one with a little child whose belly was marvelously swollen. They begged the holy maiden to take the child in her arms, but initially, she refused due to vain glory. However, once the child was delivered, she graciously accepted.\n\"wydge/so that at last his belly assuaged/and was as small as ever it was/& so the child was whole. All this, Master Raymond did not see, yet there was such open speech of this miracle in the City of Tholete that it reached the bishops, and they sent for Master Raymond and asked him to speak with the holy maid, for the child was new to a vicar of his. Then this holy maid came and spoke with the bishop about many virtuous matters. Many more miracles our Lord worked through this holy maid that are not written in this book. But these few I have written to you, maids, because you will more readily give credence that our Lord Jesus Christ dwelt in this holy maid's soul, who principally worked all these marvelous works. Witnesses of these matters, which are rehearsed in this chapter, are rehearsed before in the places where these miracles were shown. Over Lord almighty Ihesu ceased not to show outward the Fer\u00fee that he gave inward\"\nIn the city of Senes, his spouse Catherine, by many marvelous works, moved the virtue of our Lord Jesus Christ so powerfully in the breast of this holy maiden that not only was it shown to draw people, as recounted before, but also it was shown in expelling wicked spirits, as will be declared in this chapter, with God's help. In the city of Senes, there was a man named Michael, who was skilled in the craft of writing. When he had reached an advanced age with the consent of his wife, he was determined to leave the world and serve the Lord more specifically than he had been accustomed. He also intended to endow two of his daughters in a monastery in the same city of Senes, dedicated to St. John the Evangelist, to fulfill his wish. And at the last, by a private decree of God, one of his daughters, who was called Laurenciana and was of about the same age or thereabout, was tormented by a demon, so much so that the entire monastery was disturbed by her torment. And at last, with common consent,\nthey sent after her father and delivered again his daughter, for they would no longer have her in the monastery while she was so disturbed. When she was taken out of the monastery, the devil spoke within her through the child's mouth many wonderful things and all in Latin words. Many heard questions and answered with many impure sins in scandal of many people. By these things, it could well be understood that he was no good spirit. Her father and mother and other friends were greatly sorry, and they sought various remedies from different sages to seek help and grace that their daughter might be delivered of that spirit. They trusted greatly in the remedies of Saint Ambrose, who was a friar preacher. To whom the Lord granted a singular gift, to put away wicked spirits. So, his cope, if it had been laid upon any creature that had been troubled by a wicked spirit, it would have been removed. Therefore, the same child was brought to the friar preacher's and laid upon a tomb.\nsaint Ambrose/ and his clothes were laid to the child, and the father and mother prayed in the meantime why, with the help of God, the child might be succored. But yet at that time they were not heard. Not for any sin that they ever did, but I believe it was because the specific remedies were reserved for this holy maiden. Then it was counseled to the father and mother to present their daughter to Perpetua the holy maiden. They sent to the holy maiden praying that she would help their daughter. And she sent back an answer and said, \"often times I have delayed and departed separately, and my soul was utterly delivered out of the body. Nevertheless, it was only a little time, and that was my sorrow. Then, afterwards, Master Raymond asked her how long time her soul was out of the body. She said, as those who kept her and were about to bury her, four hours or so, before I returned again. Yet he asked her what she saw for that time, and why her soul came back to the body. She answered, 'Father, during that time my soul saw wonderful and beautiful things.'\"\nI saw and understood the joy of blessed souls and the pains of sinners. And as my mind would allow me and words would suffice to express them, I shall tell you. My soul saw the divine essence called being of God, and that is the reason why I am so loath and unwilling to live in this world, and had not been the love of Him and the love of Christian people, for whose sake my soul was restored to the body again, I should have failed and died for sorrow. The highest comfort that I have is when I suffer any disease, for that I have the perfect vision of God. Therefore tribulations are not heavy to me, but comfortable as you may know, and others who are conversant with me also saw the pains of damned souls and the pains of souls in purgatory, which I cannot express perfectly with any manner of words. For wretched sinners saw the least pain that is there, they would rather choose bodily death a hundred times if it were possible, than to suffer one day the least pain that is there. But\nspecially I saw those ponieshed singularly who had sinned in matrimony / the which had not kept them together honestly as they should do / but followed the delications of their lusts\nOf this master Raymond her confessor asked her why that sin in particular was more grievously punished than others / since it is not the most grievous sin she said for this reason. For they had not such great consciousness of that sin nor such great contrition as they had of others / but rather they offended in that sin than in any other. That sin which a sinner charges not for removal / by penance is a great sin be it never so little.\nThen this holy maiden proceeded further in her matter and said thus also. Father, when I had seen all these joys and the pains longing for myself that I had been fully delivered out of this body.\nOur Lord said to me / see thou not daughter what joy they lack and what pain they have that offend me. Therefore turn again to thy body and tell them.\nTo the people, their error and their peril. And with that word I was astonished and felt compelled to turn back to the body, fearful. Then our lord said to me: it is profitable to men's souls that you turn again, and you shall not live the life you have lived before, nor keep yourself so solitary in a chamber. But you shall go broadly to win souls. I shall ever be with thee, and go with you both going and coming. Thou shalt bear the worship of my name and of ghostly doctrine before great and small, and lay people and clergy and even the Religious folk I shall give thee both mouth and wit to speak, so that none may withstand. I shall also bring before you bishops and curates of souls to confound their pride. While our Lord spoke these words suddenly, my soul was restored to my body once more.\n\nAnd when I perceived that I had caused great sorrow, I wept for three days. End of this chapter. It is not necessary to recount the witnesses of every act that was done in this.\nChapter / For it is mentioned in every act of the same chapter /\n\nBecause at the beginning, when Adam was made our lord and ordained a rule for all those who obeyed him, there was a widow, a young woman named Alice, who was so deeply drawn to this holy maiden that she thought she had such great affection for her in the same year. In the city of Senna, there was a great scarcity of breeding corn that year, and a stinking wheat was drawn out of the earth and from ditches, which was bought from the citizens of the same city at that time for a good price. With this stinking wheat, Alice, the said widow, was compelled to be, or else she would be without bread at a time when her old wheat had failed and was brought to the market. Alice knew that new wheat had come, and she intended to cast away the old and have none of it.\n\nAlice said then that she should have great conscience to give the poor people such stinking wheat which she would rather have for herself.\nThe holy maiden gave them the best wheat. Then, this holy maiden ordered water and brought to her the stinking wheat that she intended to discard. She said that she would make bread from it for the poor people. First, she made her dough, and afterward she molded loaves from this small quantity of wheat. The dough increased so plentifully during the molding process that both Alexe and her servant were greatly astonished, for they thought so many loaves could not be made from such a small quantity of wheat as this holy maiden had set aside for baking. Moreover, there was no bitterness or smell from these loaves, unlike those made from the same wheat before. When they were set on the table to be eaten, there was found none bitterness or smell, but as they said, those who ate of it ate no better bread. Alexe sent for someone to eat it, and yet it never decreased in number; it always remained the same.\nit found in the breeding hutch: this was truly three fair miracles. For the first, she put away the stench of that corn. Next, she increased the loves in the muddying. Lastly, she multiplied the loves in eating of the breed. So much so that they could not be distributed among many together for several weeks. Therefore, twenty years after or more, some kept of that breed as a relic.\nThen Master Raymond her confessor asked her how the miracle was done. She answered and said that she had such great zeal or love to prevent people from spilling through negligence and such tender love for our Lord lest His gift be disdained that she went with great fervor to breed from that stinking whet.\nAnd then the blessed and glorious Lady, the Virgin Mary, stood by her with a multitude of angels to help her mold. By the virtue of her holy and glorious hands, she believed that the loves increased, for the loves that our glorious Lady the Virgin Mary molded, she:\nDelivered to this holy maiden, and she to Alice and her servant, for putting in the oven: what marvel is it, maidens, though loves were sweet, that the holy, glorious hands of our blessed, glorious Lady, the Virgin Mary, molded them? Therefore, good maidens, consider this: the holy maiden was to whom our blessed, glorious Lady, the Virgin Mary, stood by and helped in that miracle, so that right as bodily life increased in that holy maiden's hands, so too should ghostly life increase by her blessed exhortation.\n\nNow, since I have begun with the multiplication of bread by miracle, I shall continue in such like miracle. Such a miracle was also done in the last end of her life when she lived on earth: Of this miracle were witnesses, her cousin and a sister of penance, who was called Joan, for both they were with her when she was sent after by our holy father, Pope Urban the VII.\nthe court of Rome. When she arrived at the city, this holy maid made an arrangement among them that they should have neither gold nor silver, but they should live only on poor alms. They should be housed in a hospital. And each woman was to spend a week in the meantime in prayer and holy contemplation, and about their pilgrimages, for which they had come to the city.\n\nWhen this ordinance was made, it happened soon after that this John, who is mentioned before, was assigned to another as for her week. In her week, it happened accidentally that she lacked bread when her companions were to go to eat. Then this holy maid asked beforehand that when she lacked bread, she should be warned so that she might go and make some arrangement. But John had forgotten this, and when her companions were come to eat, John wanted to set bread before them, and she found only a little that would not suffice.\nse\nThenne sayde the mynyster that ther was but a lytell brede / yet byd them sytte doun sayd this holy mayde to hir / and ser\u00a6ue them wyth that lytell / and bydde them begynne wyth that lytell tyll that god or\u2223deyne more. After thyse wordes the ho\u00a6ly mayde prayed whyle they et\n\u00b6 Now yette shall I tell you of another myracle that mayster Reymond bereth re\u00a6corde of / the whyche was done after tyme that this holy mayde was passed out of this worlde in to the blysse of heuen. In a tyme hit happed mayster Reymond by counseyll of the Pryour of the freres and the couent / wolde doo somme solempne re\u00a6uerence to the hede of Saynt Katheryne this blyssed virgyne / after tyme that it was translated out of the Cyte of Rome to the freres that dwelled at Sene. He sette a daye and bad to mete all hyr ghos\u2223tely chyldren that she had nourysshed in vertue. In the whyche day the freres we\u00a6re fully auysed to gyue hyr a solempne re\u00a6uerence / and also to fede that day all hyr ghoostly chyldren. Whan the day was comen and the\nThe brother in charge of the convent's cellar looked for bread for the convent and the guests. He found barely enough for half the convent. There were about fifty people in the convent, and twenty guests. When the prior heard this, he was sorry. Nevertheless, he served the guests first with the scanty supply, and then the convent with a little quantity among them all. Yet each of the convent members and the guests had plentifully enough, as it seemed to them, of that unexpected bounty that such a small number of loaves might have sufficed for five times their number. When they had all eaten, the prior and the convent gathered there. Master Raymond sat with the holy children of the holy maiden Saint Catherine, and recounted before them all that miracle. Then Master Raymond said, \"Friends, this holy maiden Saint Catherine, on the day of her solemnity, will not leave us without some miracle, with which she was so familiar while she was with us.\"\nThis holy maid lived on earth. Often times when she was with us living in this life, she showed us this miracle and therefore, to show us that she now accepts our observation this day for God's worship and her own, she had shown the same miracle afterwards, after her passing. Therefore, we give thanks to almighty God. Furthermore, our Lord showed marvelous things through his spouse Catherine in unworldly things, as in flowers where she had great delight because she flourished in virtue herself. And in other vessels of the household that were lost and destroyed, I shall tell you about these marvelous things.\n\nThis holy maid was once in the City of Perse, borrowing in a worthy man's house of the same city, whom she loved well. After a while, she was greatly weakened in body due to frequent spiritual excesses, so that, as it seemed, Master Raymond and others who saw her were bringing her close to death. Therefore, Master Raymond\nHe was afraid that she might die, and he pondered what remedy he could provide to restore her to longer life. He knew neither what he could do for her, as for eggs and wine, nor could he provide other remedies she could eat. Then he went to her and prayed that she would accept a little sugar in her water to drink. To this she replied, \"Father, I see well that you will take away from me the little life that is left in me by such sweet drinks. For I do want you to know that all sweet things.\"\n\nThen forthwith he took the messenger with him against the messengers.\nWill [you] / and brought him to his wine cellar. He showed him that same vessel of vervain, which vessel seemed by outward tokens to be empty many days before. Yet nevertheless the good man did not doubt the truth that it was empty. He drew out the stopper that was in the vessel / and drew it out in his presence / so that he should see that there was no [liquid].\nAs soon as he had finished the vernage came out and ran abundantly upon the ground, he was so surprised and stopped the vessel again, and called all his men, and asked them if any wine of vernage had been put in that vessel. All they said no, they knew no wine there for three months before. It would have been a great marvel if any liquid other than wine had been in it.\n\nNow I pray, maids, take heed how our Lord kept this holy maiden from vain glory and set her in a humble state by these two miracles. By the first, he gave her matter to worship him who worked that miracle without her knowledge, filling the vessel with wine. By the second, he gave her matter to follow him in humility, putting away the vain glory placed upon her. By the first, our Lord showed what virtue of miracle she was endowed with. By the second, he showed what wisdom she was filled with.\nThere, Mekenas is where wisdom is found. Nevertheless, the second miracle in emptying the vessel was greater than the first in filling it, and this seemed appropriate by a simile. Saint Gregory makes a distinction between the virtue of patience and the showing of miracles in his dialogues, suggesting that the virtue of true meekness, which is never without wisdom, can also pass without comparison in the showing of miracles, which come as well from pride as from meekness. A bestial man cannot perceive this, and that is no marvel. For Saint Paul said that the flesh's prudence is in no way subject to God. I have told you maids what miracles our Lord showed through his spouse Catherine in unnatural creatures, and thus I end this chapter. The witnesses of this chapter are also expressed within this chapter itself. It was known to all who knew this holy [person/thing].\nmayde whyle she lyued in erthe / what excellent loue she hadde in reuerence and deuocyon aboute the worshypfull sacrament of the aultre.\nOure lorde hys flesshe and hys blood so that for the often receyuyng therof / hit was a comyn seyeng among the people that Katheryne the holy mayde was hou\u00a6selyd euery day and lyued ther by allone wythout ony bodely mete. And all be it that they sayd not alwaye trouthe / yet I suppose they tolde it mekely gyuynge honour to god that euer apperyth meruay\u00a6lous to hys chosen Neuertheles be cau\u00a6se she receyued it so ofte / all be it that it we\u00a6re not euery daye / yet ther were somme that grutched wyth all / ageynst whome may be brought wytnes ynough of holy faders that they dyd the same. But fyrst I shall tell you what the vse was of holy chyrche in olde tyme. Saynt De\u2223nys seyth in a book that he made de eccle\u2223siastica Jerarchia / that in the begynnyng of holy chyrche / the feruoure of the holy ghoost was so haboundaunt in the hertes of feythfull creatures bothe men and wo\u0304\u2223men /\nEvery faithful man is bound in no deadly sin if he has actual devotion. It is not only permissible but also meritorious for him to receive this excellent, worshipful sacrament. Who then would dare to deny such a faithful person and such a holy life in any way the great reward of receiving it frequently. Moreover, I will tell you what St. Thomas Aquinas teaches. Every faithful Christian should have reverence and devotion towards this blessed sacrament. When he fears that his reverence is lessened by frequent reception of this blessed sacrament, he should abstain for a while, so that he might go to it afterward with greater reverence. And if he feels his reverence whole and never lessened, but only desired to receive it on that day when he desired the blessed sacrament, he should have been afflicted with sickness in his body.\nThough she had been vexed for a long time with a continual fever, and all the afflictions of the body came from the passion of the soul. Many times she was thus vexed when she was prevented from housing, sometimes by the Priors of the friars, and sometimes by the Prioresses of their order of her sisters. Nevertheless, because she should not be prevented, our holy father Pope Gregory the X granted her, by bull, that what priest he was.\n\nOf one marvelous thing I will now tell you that happened to Master Raymond, this holy maid's confessor. In a time when Master Raymond came from Auxonne to the City of Senlis, and wishing to look how this holy maid endured, he entered her house about none day and found her in her oratory. And this was on St. Mark's day, the Evangelist, as soon as she saw him, she rose against him and said to him these words: \"O would that God, father, you knew how hungry my soul is.\" Then Master Raymond answered her, for he knew well enough what she meant.\nAnd mother. I am almost past the time for singing, and I am so weary that I cannot dispose myself to sing with her for a little while longer. Soon after, she broke out again with the same words and said she was very hungry. Then Master Raymond went to mass in her own chapel, which he had by the pope's license, and said mass of St. Mark. When he had finished, he turned to give this maid general absolution, as the custom of the church requires. He saw her face like the face of an angel sending out beams of brightness, so much so that he marveled and said to himself, \"Certainly, this is thy dear spouse,\" turning him to the altar, and said these words to our Lord in his soul: \"Come, Lord, to thy spouse.\" Suddenly, in his thought, the host rose up by itself and came into his hands.\n\nAnother marvelous thing about this blessed sacrament I will tell you about.\nMaster Raymond was once in the City of Senes for certain matters. After completing these tasks, he intended to speak with this holy maiden, but found her ill with a side ailment called the Ilicia passion, as well as other great afflictions. However, due to her deep desire to receive the blessed sacrament and being unable to do so, she prayed fervently in the most secluded part of the church, unbeknownst to Master Raymond. She prayed in this manner: \"Lord Jesus, endless mercy, as thou hast graciously granted me this desire. I humbly beseech thee, O Perfume.\"\n\nMaster Raymond then went to mass, assuming she would be at home instead of in church. Upon finishing the mass and preparing to make the sign of the cross before the Agnus Dei in three parts as the church had ordained, he found himself inexplicably possessing four particles instead. The fourth particle floated above the chalice and descended by itself, laying itself down.\nMaster Raymond could not find the corpora, as it seemed, but he could never find it afterward. For many times he searched for it, both at that same time and when mass was done. Therefore, he made great sorrow in his heart and asked counsel of the priory's priest, who loved and feared God much, covering in the meantime the altar so that no body should come there until he returned. But suddenly, as he was going to the priest, a special friend of his, another priest from the cathedral, came to him, praying that he might speak with this holy maiden Catherine for certain matters. Then Master Raymond asked him to wait a little while until he had spoken with the priest of his acquaintance. He would come back soon, he said. He could not tarry because it was a solemn day among them and he needed to be at home at the meal and had a mile to travel. He begged him for God's love not to tarry for his conscience compelled him.\nSpeak with this holy maiden Catherine. Then he left his own need and went with his special friend to the house of the holy maiden Catherine, thinking he would find her there. But her servants answered him that she had been gone to church for a long time and had not yet returned.\n\nWhen Master Raymond heard this, he was astonished and went back to church with his friend and found her there in a corner of the church, kneeling and weeping as she was wont to do. And some of her companions were with her.\n\nHe asked them how long the holy maiden Catherine had been there. They all said that it was during this mass and longer that he had asked them to rouse her as soon as they could for his friend's sake. He could not tarry.\n\nWhen she was called away from her weeping, Master Raymond took her aside and told her of his illness in a few words, for he did not want his friend to be left out.\n\nShe smiled upon Master Raymond and asked him thus gladly, \"Father, did you seek me here?\"\nShe said, \"Why have you such great sorrow therefor? I know how it might have been. After she had finished dealing with the Priour of the Charterhouse and gave him an answer for his coming, she turned to Master Raymond again. Master Raymond said to her, \"Mother, it is you who took that particle of the Host.\" She replied, \"No, but another took it away from you. Therefore, be no more sorrowful about it or seek it anymore, for I tell you, you shall never find it.\" Master Raymond then asked her to tell him the whole story. She said, \"Father, do not grieve for that particle any longer. If I should and shall tell you the truth as to my confession and my spiritual father, that particle was brought to me and I received it by the reverend hands of our reverend Lord Almighty God, sweet glorious Jesus Christ. And I will tell you the reason why.\" This day I was\nin great desire to be houseled, but my fellows gave me counsel to cease that I should not be houseled as much as some grumbled with all: After whose counsel I worked and was about to cease, but my desire was so great therefor that I prayed our lord almighty God for help, and he, in his revered person, appeared to me and gave me that particle with his own reverent hands: And therefore, father, be not sorry there is no negligence on your part regarding that particle. After this revelation, Master Raymond was right joyful because the thought of his conscience was put away from him. Such a miraculous event passed out of this world in the time of the night. Infants, both male and female children and others, lay in their mothers' beds crying and saying that now Sister Agnes is passing out of this world and is a saint in heaven. And she, this holy maiden and virgin saint Agnes, drew down her leg again and her feet and laid them as they were before. Another time.\nThis holy maiden Catherine of Senna returned to visit the sweet holy body of the holy maiden Saint Agnes and brought with her two young maiden children of her kin to make the holy body of the glorious saint Agnes lie in glory. She knelt not at the feet as she did the first time, but at the holy head, humbly avoiding the elevation of her holy feet as it seemed to have been done before. And as she knelt at her head, she laid her check to the sweet check of this holy maiden, glorious Agnes, many times. But she had tarried there for a long time, and she turned to her cousin Lysa, who came with her and other sisters, and said in this way: Lysa, why do you not perceive the gift from our reverend Lord Almighty God, who has given it to us from heaven? Why are you so unkind, Lysa and other sisters of hers, who looked up and saw manna rain coming down from heaven, covering both glorious Saint Agnes and the holy maiden Catherine of Senna, as well as those who stood around. Lysa was filled by this.\nhondes with that same white seed of manna. This miracle appeared not without shaking it away from her mantle and she forbade it them fiercely. It was done for another mystery. Glorious Saint Agnes knew well that this holy maiden Katherine of Seneca should be her companion in heaven. Therefore, she began to feel a deep affection for her on earth and also to worship her with that token which was accustomed to appear to her when she lived in her body. By that manna is understood purity and humility, for by the witness of that manna is understood the purity and cleanness of maidenhood, and by the little greenness of that manna the humility of maidens that they should have. That purity and that humility were truly formidable in these two maidens, Saint Agnes and this holy maiden Katherine of Seneca. As for the witnesses of the miracles I have shown in this chapter, it was Lisas and other sisters of hers and also sisters of the same monastery where these miracles were performed. Furthermore, as for the witness of the miracles:\ntouching the miracles of the holy sacrament of the altar was Master Raymond, his confessor, and another master of divinity named Berthylme, and many more miracles our glorious almighty God showed through His holy maiden Catherine and Saint Agnes while they lived here, which are not written in this book but are written here for the worship of our glorious Lord God and the health of souls. And thus I end this chapter of this holy legend of this holy maiden, Glorious Saint Catherine of Siena, to the honor, worship, and glory of all the glorious Trinity: To whom be praise, honor, and glory in the ages of ages. Amen.\n\nExplicit, second part, of the most glorious life of the most glorious virgin Catherine of Siena.\n\nWhen this holy maiden Catherine of Siena was sent to the City of Florence by our holy Father Gregory X, who was at that time pope of Rome, as it is recounted earlier in the second part, to make peace between\nOur holy father, the pope and his children of Florence: she found them unyielding and rebellious where she suffered much persecution. One of them drew his sword and would have struck off her head, so enraged he was with her, although he was restrained by the virtue of our glorious lord almighty God. Yet, notwithstanding such persecution, she would never go there until the peace was proclaimed throughout all the City of Florence. This was not during Pope Gregory's days, for he died in the meantime. But it was during Pope Urban's time and days, who succeeded him in office during which the peace was made. After the pope was made, she returned home again to the City of Seene and remained in her own house diligently about the making of a certain book, which the sweet, glorious, holy ghost inspired through her mouth in her own language. She instructed her writers, who were writing the book, to consider carefully what she related to them in her rapture.\n\"then she prayed and shortly after was carried away from her bodily senses, in which state she spoke many sweet words. The writers recorded these words as she spoke them and compiled a book full of profitable sentences, as our sweet glorious God instructed her. In the ending, one special thing and a marvel was shown to her, and all that was comprehended and written in the book was titled by her several times during her rapture, and never else while she was in that rapture did she see anything corporeally with her eyes, hear with her ears, or smell with her nose, nor did her bodily functions work. By this you may consider and understand that the book was not titled by any natural human wisdom but only by the infusion of the sweet glorious holy ghost, and I have no doubt that all those who are understanding men and diligently search the\"\nsentences shall say that I say, concerning that book, and of that book they shall say the same. After a time, she had made that book. Our holy father, Pope Urban the VIIth, knew this holy maiden in Avignon and had great devotion in her words and in her virtuous living. She sent to Master Raymond her confessor, that he should summon her to come to Rome to visit the saints.\n\nNevertheless, if the glorious lovely Christ's vicar wills it that I come, his will shall be done, not mine. And therefore, I pray you go to him and pray him that he grants me word from him concerning this matter. Now you may clearly know that I do not take this journey upon myself by my own will. Master Raymond went and told the pope all this matter. And he sent back word that she should come by the virtue of obedience. Then, as soon as she heard this command as a true daughter of obedience, she hastened and came to Rome with a great company, both men and women, and many more would follow.\nShe had not forbidden her, when our holy father, the pope, saw her, he was glad and joyful. He desired that she should say some words of exhortation to the cardinals present, concerning the schism which had begun at that time. And so she did, virtuously making each of them steadfastly strong with many sweet words and sentences, and counseled them not to fear anything, notwithstanding the schism, but to stand firmly and fear no one, and proceed in things that pertain to our glorious Lord, for He is mighty to maintain them. When she had finished her words, our holy father the pope was pleased and praised her words, turning to his cardinals and saying, \"Brothers, the more unfaltering we are, the more reproachable we are in the sight of our glorious Lord Almighty God. This woman has shown us all. She should rather be afraid of us because she is a woman, yet in that we are afraid, she is not afraid but comforted us.\"\nWith her good counsel: We ought all to be ashamed, for our glorious Lord God Jesus Christ, vicar, should not be afraid though the whole world were against him. Our glorious Lord God Jesus Christ is mightier than them. It is not possible that he will forsake his church with such words and many more like these. Our holy father the pope comforted the Cardinalis and commanded this holy maiden, in our glorious Lord God, and granted her, for herself and for her friends, many special graces. Within a few days afterward, it came to our holy father's mind that he should send this holy maiden Catherine with another maiden named Catherine, who was one of the ghostly daughters of St. Brigitte of Swether, the which St. Brigitte was canonized by Pope Boniface IX. To dame Johan, the queen of Cycely, who openly rebelled against the holy church and gave great favor to Schismatics, these two maidens, who were well known with the queen of Cycely, should withdraw her from them.\nThen this holy maid Catherine of Siena heard this: she would in no way withdraw from this holy obedience but submitted herself to go\nThe other Catherine of Sweete would in no way take this journey upon herself but refused it in the presence of Master Raymond\nThen Master Raymond thought that the fame of holy maidens is right tender and a little way that these maidens should not come to their presence and be let off their purpose\nAnd also these maidens might not escape without a great scandal, though they might be guiltless\nMaster Raymond told our holy father these thoughts\nTo whom our holy father answered and said, \"You speak well, Master Raymond. It is better they do not come.\"\nAfter this time Master Raymond went and told this to this holy maid\nImmediately she turned to Master Raymond and said with a mighty voice, \"Father, if Saint Agnes and Saint Margaret and other maidens had thought thus, they would never have had [such an experience]\"\nthe crown of martyrdom: if we don't have a spouse who can deliver us from the hands of wicked men and keep our chastity among the lecherous company of servants: all such thoughts are but vain thoughts. They come rather from the lack of little faith than from true wisdom. Master Raymond was indeed ashamed of his imperfection, yet he had great joy in her perfection, considering it, and nothing in his heart the steadfastness and stability of her faith.\n\nNevertheless, because our holy father had ordered that the two maidens should not go on this journey, he dared no longer speak to him about the matter. [\u00b6] Maidens, this is recounted here so that you should know how steadfastly this holy maiden's foot was set in the faith of perfection. [Furthermore], when our holy father had ordered that these maidens should not go, he ordered that Master Raymond should go to France. Supposing that he might tear King Charles out of his error through an embassy between them, but\n\"The king could not prevent him. The king's heart was enduring malice and would not yield, for he had become the author and instigator of that scheme. After a while, Master Raymond knew the will and intent of our father. He came to seek counsel from this holy maiden about what was best for him to do then. Although she was reluctant to be without his presence, she gave him courage and made him more steadfast in his labor. When he was most discouraged by the revelations and comforts that the Lord showed to her but a little before, and when she had done this, she said these words: \"Father, go and our Lord speed you. I believe we shall never in this life speak so much to each other as we have done now.\" And it was just as she said. For after that, Master Raymond came again, she was already passed out of this world. Furthermore, because she wanted fully to take her leave of him, she went personally to the same place where he should take his galley.\"\n\n\"And when they began to row, she knelt down and prayed, and afterward...\"\nBlessed the Galley with weeping cheer and privately said to Master Raymond: Thou shalt go save, for the cross shall keep thee, but thou shalt never see thy mother in this life. And as she prophesied, so it was, for there were many enemies in this holy maiden's path.\n\nMaster Raymond, when he came home and many other people of this maiden's passing, she died soon after Alexe. The third witness was, Lisa her cousin, whom I will not commend, although she was right true because she was this holy maiden's brother's wife and should be suspected among men.\n\nFurthermore, there were many men in her passing who bore true record or used a busked end. But four in particular I think to rehearse here, who were right virtuous men.\n\nThe first was called Brother Sanctus, who was both holy in deed and name. This holy man forsook all his kin and came to the City of Enna, where he lived as an anchorite for over thirty years and more.\nAnd he heard speak of this holy maiden, and was stirred to speak with her, and so he did, to be informed of her. And in the end, he thought it better to walk out of his cell to win souls than to be so enclosed. And so he did, by counsel, he went out and followed this holy maiden and won souls for Christ. But specifically, he was present with her at her passing. This holy man also informed Master Raymond of this, and soon after he died.\n\nThe second witness was a young man in age but old in virtue, who was called Barductyne. This young man loved all his kin and followed this holy maiden and was with her until she passed. Whom she loved tenderly, for it is seemly that one maiden should love another.\n\nTo whom this holy maiden said and charged him:\n\nFor this cause I believe she said this to him: be governed by Master Raymond's counsel.\nMaster Raymond knew that God would not long keep his husband alive after her, so he continued to linger and was eventually healed by medicines, but at the last he died there. Fearing that the air of Rome might harm him during his passing, he looked up into heaven and began to smile. With that smile on his face, he passed away. I believe it was because he saw her, whom he loved so charitably, coming after him.\n\nBardutyne informed Master Raymond when he returned from his journey that she had written both her letters to send and her book, which the Holy Ghost had inspired through her. When she was about to pass, she called out to him and said, \"It is the will of God that you become a monk of the Chartrehouse. Therefore, I charge you to do so.\" He did as she asked and lived ever after.\nafter this man led a perfect life, for he had no fear of perception in that religion, and as soon as he was professed, he was made Prior of the same house where he was living, called Shorne Inn. And afterward, he was made Prior in another place of the same order at Malines and visitor of the order. This young man Stephen wrote things that happened in the passing of this holy maiden and later became Master Raymond of the same order.\n\nThe fourth and last witness of men who were present at the passing of this holy maiden was one, called Raynerus, the son of a worthy man Landocte of Senlis. This man, after the time that this holy maiden had passed, became a devout recluse and lived a blessed life afterward. He was also one of the writers of her letters and her book, which the holy ghost completed through her.\n\nHe was the first man to forsake his kin and follow this holy maiden. Because he knew her virtuous living for a long time, therefore Master Raymond called him to him and made him a follower.\nThese men and women informed Master Raymond when he returned from the matters, both those things she did or commanded in his absence, as well as the things she showed and did in her passing. And thus ends this chapter.\n\nAfterward, Master Raymond departed from this holy maiden, as previously recounted. She left the City of Rome, and what the Lord did for her or when she died, and showed to others how holy her life was, I shall tell you.\n\nLeave it well, maidens, when this holy maiden perceived that so much discord arose in the Church, and that Christ's Vicar suffered great discord, she wept day and night and prayed to our Lord for peace. That He would grant peace in the Church.\nThen our lord comforted her in some way after she had died for nearly a year and a half. Our lord gave double victory to the holy church and to Christ's vicar, both to the castle of St. Angell in the city of Rome, which had been in the hands of the schismatics up until that day, and to the people holding the castle in the name of the schismatics, who were taken and the castle yielded on that same day. After this, our holy father the pope, who could not dwell in Rome as he was accustomed due to the enemies in the Castle of St. Angell, knew this. He came to this holy maiden and asked for her counsel as to what he should do. Then she gave him counsel that he should go on foot and all the people of Rome with him to the basilica of St. Peter, thanking God with good devotion for the grace and benefits He had bestowed upon them. Thus, the holy church began to revive, and the holy maiden took great comfort from it. But soon after her sorrow began to increase again.\nfor that the fiend couldn't do by strangers, he attempted to do it to those who were of the City of Rome. He made a dispute between the people of the City and the pope. Perceiving this, the holy maid prayed to our Lord that He would put His merciful hand upon it, and not allow this cursed sin to be committed. As she prayed, she saw the City full of demons stirring and exciting the people to kill their spiritual father. They cried horribly to this holy maid, saying, \"Thou cursed wretch, thou art about to let us, therefore we shall kill thee with an horrible death.\" To whom she answered no word, but prayed more earnestly and more fiercely, asking our Lord to watch over her and His vicar without harm, and not to allow the people to commit such a sin and thus put away the demons from their purpose, who were stirring the people.\nShe had an answer from the Lord, and it was this: Daughter, Sue haste bought this, but if the Lord had kept her strength, her heart this mercy might not have been granted without righteousness. I beseech you not to despise my prayers, but what manner of pain these people should have put on my body, and I shall gladly endure.\n\nThen the Lord alleged no more his righteousness, but held his peace and gave her the victory. From that hour onward, the grumbling ceased among the people.\n\nAnother cause was, for they saw her glad and joyful in her pains, and the more that she prayed, the more was her bodily pain. Yet she would not cease, and the tormentors of hell failed, but that they cried upon her all that time and said to her: \"Cursed wretch, last day of April. Save one day, the which day she passed out of this world. In that time a marvelous thing happened to her, as she said and wrote to Master Raymond. Every day it...\"\n\"When the hour of custom had passed on the side called the Passion, in which bed she lay, he who had seen her would have sworn that she could never remove herself from it. Yet on the next day, and at last, the Lord called her and she passed out of this world. In the same day, about none, the nineteenth of April, a Sunday, in the year of our Lord 1304. Many notable things were done in her passing, which I leave out of this chapter, for they shall be declared openly enough by the help of God in the next chapter. When the end of the bodily life of this blessed maiden Catherine drew near, our Lord showed her joy in her passing by various tokens, by which joy she was all the more desirous to be. About a year and a half before this, she had passed out of this world. Our Lord showed her such clemency, nevertheless, by reason of...\"\nnoo body shol\u2223de mysdeme me / wenyng that I wolde translate it other wyse thenne she sayd in hyr owne language / therfore I purpo\u2223se to translate it none other wyse thenne she sayde it worde by worde. Tho two thynges by these. Fyrst the recapytu\u2223lacyon of the same book I sette in the en\u00a6de / the whiche rehersed shortly all tho thyn\u00a6ges that ben dyffusely sette in the book a\u2223fore. The seconde is a prayer / the whi\u00a6che this holy mayde made / whanne she hadde endyd hyr book / by the whyche prayer is openly shewed what desyre she hadd\nAfore the recapytulacyon thys holy mayde reherseth in the ende of the same \n\u00b6 Now my welbeloued and dere dough\u2223ter I haue made a sythe to thy desyre \nFor yf thou haue good mynde in the begynnyng / thou axest me wyth a grete desyre of herte / as I made the to axe / that I sholde encrece the fyre of my cha\u2223ryte in thy soule.\nThou axest also foure petycyons / of the whyche one was for thy selfe. To the whiche petycyon I made a sethe to the by Illumynyng / the whiche the lyght of my\nThe second petition you ask me to grant to the world is for mercy. The third petition was for my mystic body, the holy church praying that I should withdraw all darkness of perfection from her that she suffers. You ask that I should punish the wickedness of them upon them. Therefore, I declared to you that no penance finished or given in temporal time alone can make satisfaction for transgressions against me, who am infinite God. But it is well if it is accompanied by contrition of heart and the desire that it may save the soul: it is an unperfect state, the most unperfect state in which I most perfectly show love to you. In every aforementioned state, what thing withdraws and puts away imperfection, and by what means.\nI. Description of the Way to Reach There and the Fate of Damned Souls: I explained to you the way to go and also recounted to you, as I experienced in a vision, the misery and wretchedness of damned souls. The representation will be done in general terms. I described to you the pains of damned souls and the joy that blessed souls will receive. I stated that all four states of the first state cause death. I answered your fourth petition, in which you prayed that I would provide for every particular case, and I did so, as you are well aware. Above all this, I declared to you and revealed to you:\n\nMy inability to obey and how much an disobedient man can perceive a way to heaven. You can go by this sweet right way, which is one right virtue shining with the key of obedience, to pass through the darkness of this world without offense. At last, with the key of my...\nobediently you may open the world by this way of truth, and you shall not be reproved with light stirring; for now I shall ask more. The which treasure is one doctrine of truth grounded upon a steadfast foundation: and the key is I Jesus' cry. I thank the glorious one, who does not consider my death. Nor do you despise my enduring purity, my filthiness and much wretchedness. You infinite one, you consider me, who am finite. You wisdom, wisdom beholds me, who am folly. For these and other infinite wretchednesses and innumerable defects that are in me: you have not despised me nor your wisdom, nor your goodness, nor your meekness, nor your endless goodness has dispised me but rather you have given me light in your light. In your wisdom I have known truth. In your meekness I have found charity and love of you and of my neighbors, who stirred them up in me and in none virtue that is in me but only your charity.\n\nGood lord, grant that my mind and mouth may be capable.\nI catch you helping and conserving all your blessings, so that my will may burn with the fire of your charity. This fire may make my body give a gift of martyrdom for the love of your precious blood, and I ask this for every reasonable creature, both generally and particularly, as well as for the mystery of the whole body of the holy church.\n\nI know that you loved me first before I was. And that you love this unworthy creature of yours so much that you are compared to it in some way, making all mankind raw. O endless, glorious Trinity and depth of fire of charity, I beseech you from this time forward to collect from the cloud of my mortal body the gift you have given me in your image. When I see myself, I see myself like your image by the endless, glorious Father. Give me your might and strength.\nThy wisdom in my understanding,\nThe which wisdom is revealed to thee by the only begotten Son, the holy ghost, who comes from the glorious Father, and from thine only begotten Son hast thou received will, by which He hath made me able to love: For thou art the endless, glorious Trinity, the maker, And I, thy hand, have made all that I have known. By the illumination thou art ever burning, And thou wert never.\nThou art that fire which consumes all proper love of the soul by Thy heat, and thou art also that fire which dost away all cloudiness and illuminatest souls by Thy light, with Whose light Thou hast made me to know the truth, Thou art light above all light, the light which Thou givest to the heights of understanding.\nIn the light of faith I am made strong and steadfast. And am persistent in the light of faith: I seek hope that Thou wilt not allow me to fail in the way, Also that light teaches me the way in which I should walk: And without this light I should walk in darkness, & therefore I have.\nasked the eternal, glorious, holy Father that Thou shouldst enlighten me with the light of the most holy and most glorious Faith. Truly, light is a seeing thing which enlightens a soul until it is all in the: O peaceful, eternal, glorious, holy Trinity,\nThe water of the sea is not troubled water and therefore it gives no fear, but rather it gives a clear knowledge of truth. This water is distilled and it makes open the hidden things. Therefore, where the abundant light of Thy hand enlightens a soul, it is in a manner clarified of those things that it beholds. This sea is the eternal, glorious, holy Trinity, which makes me know as a mirror, holding it with the hand of love.\nFaithful one, do not with the light of the most holy and most glorious Faith,\nTruly, for the cloud of my own height and yield thanksgiving,\ngrant great gifts and so large benefits Thou hast given to me and of Thy doctrine hast given to me now. This doctrine is a particular grace above the general grace that Thou bestowest on others.\nCreatures, you vowed to condescend to my necessity and that of other creatures coming in this time. In your haste, give gifts and make confirmations for your gifts, and grant me a light of grace so that I may give thanks to you. The same light of grace, clothe me and make me that I may be arrayed with your endless truth, so that I may run this mortal way with very obedience and with the light of the most holy title.\n\nMaidens, as near as I might and could, I would have translated word for word the words of the book. And pray, take heed, this holy maiden whom you bestow this gift upon, may perceive by your words that she greatly desired to be unbound from the body and to be with Christ, for she knew and understood well that it was much better to be with Christ than to live in this life. Her desire therefore continually increased until she had fully attained it.\n\"At her wedding, she received from the sweet, glorious Holy Ghost, which was promised to her in her youth when she received the ring of a spouse from our glorious Lord Almighty God. When this holy maiden perceived and understood, through the revelation of her hour of death drawing near, she drew towards a single service of God. If He wills it ever, let him stretch out his soul to our reverend Lord and Maker simply with all his desire, for it was all her time ever to come to that perfection. She knew well that to such a state of perfection, in which all the heart is given to our glorious Lord Almighty God, a soul cannot come perfectly. While she answered and at other times smiled as though she had pardoned the words she heard from her enemies, and at other times was inflamed in love of the Holy Ghost, one word they marked well that she spoke in this ghostly battle. Afterwards, she had sought great graces from the Lord, which He had given her.\"\nThe people prayed for her or else believed she had some manner of devotion there. They said she desired to be conversant among men, and so someone spoke to Master Raymond, her confessor, saying, \"Why did she do this at that time, but when she prayed for them and arranged for their bodily needs, so that it might be verified by her the words of the apostle where he says, 'Our conversation is in heaven.' That is, our conversation is in heaven, so she whoever she was on earth, her conscience, that he might see her psalms as he lay in his bed. Which psalms he read often and wept plentifully in saying of them. Also, Saint Jerome when he should be dead made a general and open confession of his sins and faults. Saint Martin also in his latest end taught his disciples that a Christian man should not die but in ashes and in his shirt and in token of meek heart penance. This holy maid followed in all manner of tokens by showing heartfelt penance and humbly asking many times.\nShe continually sought absolution for her sins and endured her pains. Afterward, she grew weaker and weaker, but she never ceased exhorting all her disciples, both those present and those absent. At that time, she specifically charged all her disciples to seek counsel from Master Raymond regarding any doubts they had. When he returned home, they were to tell him not to fear or be afraid of anything that might happen, but to continue living virtuously, for she would be with him and protect him from all danger. If he ever did anything he should not, she would give him warning to amend. She repeated these words to them frequently until the end of her passing, but the last word she spoke was \"Domine in manus tuas commendo spiritum meum.\" And so, that blessed soul passed out of the body and was completely joined and united with her spouse, Jesus, whom she loved so deeply.\nperpetual on his head or in the year of our Lord, thirteen hundred and four, on the ninety-second day of April, which was in the city of Rome, and fell on a Sunday, about the hour of terce. At the same hour, the soul of this holy maiden appeared to Master Raymond, who was then in far-off countries; not by an open bodily appearance, but by a mental appearance. She said to him in his soul, \"I am here for you. I am in heaven where I can help you and defend you. Be certain therefore, and do not fear, for I am here for you.\" With these comforting words, Master Raymond was astonished and amazed, wondering if this comfort had come from our blessed Lady of Mercy, since he was standing before an image of her and said, \"Ave Maria.\" But yet he was afraid to think so, because he thought himself unworthy to receive such comfort from her. So what it might mean, or what it might be, or when.\nIn the same period, a devout matron named Semya in Rome had two sons. She served them daily as both mother and servant in preparing their food. After her husband's death, she vowed to serve God and visit holy saints in Rome as a pilgrim. She continued this practice for many years.\n\nThis matron also had the custom of rising at midnight to pray and then taking a brief rest with her head, so she could be more alert and quicker on her feet in the morning to carry out her pilgrimage in Rome.\n\nIt happened soon after that when the holy maiden Catherine came to Rome, this devout matron learned of her and was often edified by her.\nby good exhortations and had a good ghostly affection for her, and was often homely with her in her house almost every day. Nevertheless, a wretch! The devil had deceived her, as she began to suspect. Yet, as much as she knew that the food of her sons might not be ready or they came home to eat, she was sorry, but for the comfort it gave her in her mass.\n\nWhen she entered her house, she found her meal ready enough and the pots all ready in the pot well stewed at the full. She was then astonished, and then called upon the Lord that she had heard her mass, and so bade her sons sit down to eat in the name of Jesus. Thinking in herself that after none she would go and visit the holy maid Catherine, she thought much in that vision and how it was confirmed with such great miracles.\n\nIn the meantime, her sons came and commended their meal, saying that it was better.\nSeasoned in that time, they had not eaten any food for many a day before. But the devout matrons and neighbors thereabout, who were expecting her to visit holy places, were actually in waiting. In truth, her sisters were nearby and would not allow anyone to enter until they had sought counsel on how they should serve her, as God would ordain. But as soon as the body arrived at the church, the people followed to touch her feet, and her sisters and other disciples were afraid lest they should burst and tear her clothes. Therefore, they placed the body within the chantry of a chapel dedicated to St. Dominic. What followed afterwards, I think to relate to you in the next chapter, with God's help. Casually, while this was happening, Semya the Matron entered at that time and asked what the noise and crowd of people could mean. She was told that Katherine of Senna had passed from this world, her body carried away.\nWhen the blessed soul of this holy maiden and virgin, glorious St. Catherine of Siena, was taken from her body,\nanyone who heard that wept and went in to see it.\n\nWhy have you hidden this from me, why have you not called me to her passing? They excused themselves, saying that they could not for certain reasons. Then she prayed them to tell her what she had departed from the body, they said it was yesterday, about underneath the day, with you, Semya, wept and said, \"At some time it was that I saw my glorious mother lifted up to heaven with angels. And moreover she ministered to me marvelously in my kitchen. O mother, O glorious mother, why did I not understand when I had that glorious vision, that you had passed from this world then? She responded and told her sisters and other spiritual children what vision she had had, such as it is related in this chapter.\n\nThis ends this chapter.\nThe sweet body: and the holy body was placed in a chancel of St. Dympna. I remained there because the people should behold her presence for a while, as it is the sweet, holy body of that holy maiden and I, the keeper, was with her. Then the maiden cried out to all the people and said that her arm had been healed by this holy maiden and the glorious Catherine.\n\nThe people made much noise in thanks to our reverend Lord almighty God. They brought children with various ailments and other sick bodies so that they might be healed by the miracle, namely by touching some of that holy maiden's body and virgin's clothes. Among all others, a paralyzed boy was brought. As soon as this child was brought to the holy body and touched by the virgin on the neck, about whose neck also a keeper of this holy maiden and virgin was placed, the child began to mend and was eventually healed completely. This was the reason\n\nwhy the friars dared not interfere.\nbury the holy body three days to gather in as much as our reverend Lord Almighty God would show a miracle through her: For there was such a great convergence of people for three days that a master of the miracles of this holy maiden and virgin, glorious Saint Catherine of Siena, was unable to reach her holy body.\n\nThere was also a young maiden who was called E who had a horrible infirmity of leprosy in her face, and her nose and the upper part of her mouth were covered with that horrid leprosy. This maiden heard speak also of the miracles shown by this holy maiden and virgin, and came to the same church where her holy body lay, but she was always pushed back by the press of the people.\n\nThere was also a Roman named [illegible] who had a daughter of young age who was afflicted with a sickness called the tisick of that sickness, and she could never be delivered by any manner of medicine. When the father and mother heard of the miracles shown by our reverend Lord Almighty God through this holy maiden and virgin, they came to the same church.\nA virgin named Catherine and her daughters came to the same place where the sweet holy body lay, and they recommended Catherine's daughter devoutly to that holy maiden and virgin. At the same time, the sweet holy body lay unattended. In the same period, there was a citizen of Rome named Anthony, who at that time was in Saint Peter's and could not be cured with any natural medicine. He could not feel his body or limbs as strongly as ever before. Then he came to this holy maiden and virgin and thanked our reverend Lord Almighty God and her for his recovery.\n\nAlso, there was a devout matron well-known to this holy maiden and virgin, named Paula, when she lived on earth. Whenever she came to her place, she and many of her disciples were often lodged with her. This Paula died at the same time as this holy maiden and virgin passed out of this world.\n\nOn the morning, she rose up whole and walked on her feet as if she had never been sick.\nThere was a woman who was called \"Suche myrac.\" She could not stand upright on her feet. After a time, she made a vow and took her child with her to the grave where the holy maiden and virgin was buried. She laid her child on the grave. And the child began to stand upright and walk as if he had never been sick in his legs.\n\nThere was also a man from Tose named John, who had an horrible sickness in his eyes, so that worms bred in them. This man, who had in his head a grievous sickness that despite many diverse medicines he used, he could never be helped by them but lost his eyes. For sorrow and shame of this, she would never pass her house or appear in the sight of men.\n\nThis lady heard speak of the great miracles that our reverend Lord Almighty God worked through the glorious Saint Katherine, the holy maiden and virgin. She made her way to the site.\nAfter making her vow, the next night, this holy maid and virgin appeared to the servant of this lady in her sleep and told her to tell her lady that she should do no more medicines for her. But every day in the morning, she should go to church and hear the service of our reverend Lord Almighty God, and then she would be whole. When this servant had told her lady this, she did so, and at last, by little and little, she began to see with that blind eye and was fully restored to health. Dear sisters, by this miracle, you may consider that this holy maid and virgin followed the deeds of our Lord Almighty God, sweet Jesus Christ. For when our reverend Lord Almighty God, sweet Jesus Christ, was sought on earth for the health of the body, He thought it was not fitting for Him only to heal the body, but if He healed the soul. When He said to one who came to Him for healing in body, He said:\n\nFili, remittuntur tibi. (Son, your sins are forgiven you.)\nThat is to say, forgive your sins. A holy maiden and virgin, who was asked about health, gave both physical and spiritual health by dedicating herself to divine service. This service is health and comfort for the soul.\n\nThere was also a young man named James, the son of a Roman named Peers, who was extremely ill in body. No doctor could heal him. Then there was a devout woman named Cecola. When she saw the young man near death, she vowed to this glorious Saint Catherine. She had not yet made her vow when the young man began to recover and was completely delivered from his illness.\n\nThere was also a woman named Gallia, who was extremely ill and could not be helped by any doctor. The doctor predicted that she would be dead within a short time. Then Gallia thought of Saint Catherine.\ngloryous katheryne of Seene and recommended her lyff to her / She had not so soone do soo / but that she felte comfor\u2223te and amendement / And so lytyll and lytyll she was restoryd to helthe / \n\u00b6 Also there was a deuoute lady that was called dame Jone the whiche knewe well this holy mayde & virgyn gloryous saint katheryn whyles she lyued / And she counseyled seke folke whan she spa\u2223ke wyth them to recommende her sekenes to ye merytes of ye holy mayde & vyrgyn in as moche as she herde speke of ye grete myracles that our reuerend lord almigh\u00a6ty god wrought in her trusting fully that they sholde be holpe by her merytes. Soo that by her steryng & exortacio\u0304 many we\u00a6re holpe / Thenne it fyll in a tyme that off the chyldren of that worthy Lady dame Jone sodenli as he went vpon an hye stei\u00a6re fyll doune hedelyng a fore thys Lady his moder / Soo that she wende as it was lykely to be that the childe eyther\nwas ded or ellys sholde haue caughte a mayme therby all the dayes of his lyf af\u00a6ter / Wyth that this lady the\nA mother cried to the holy maiden and virgin, glorious Saint Catherine of Siena, saying, \"Recommend my child to you, holy maiden and virgin, glorious Saint Catherine of Siena, and of the Blessed Miracle. She had scarcely finished speaking when the child stood up unharmed. For he was whole then as he had ever been before. The mother thanked our reverend Lord Almighty God and this holy maiden and virgin, glorious Saint Catherine of Siena.\n\nThere was also another woman, called Bona Johanna, who lived by that occupation. At a time when this woman should go to the river to wash clothes, it happened that she should wash a quilt. In the meantime, she held one end under her arms while the other end was washing. It happened that the heavier end in the water pulled the lighter end under her arms and dragged her into the river.\n\nWhen she perceived that she was in danger of losing it, she could not.\nShe paid therefore because she was very poor. She reached out to grab it back, and suddenly she herself fell into the water, so that the water carried her far away. With that, she thought of the glorious Saint Katherine and said, \"O glorious Saint Katherine, help me now in this need.\" I had not finished saying this when she was helped so much that she was lifted up above the water and took her clothes and came to land without any help from man. When she was recovered, she was greatly astonished, marveling at how it might be that she was helped so soon. She conceived well that it was by the help of our revered Lord Almighty God and this holy maiden and virgin, glorious Saint Katherine of Senna.\n\nOf another miracle, I shall now tell you, as Master Raymond bears witness to it. It happened once when Master Raymond came to the city of Rome on a day when this holy maiden and virgin's body should be translated, as she had prophesied long before.\nWhile she lived, as will be declared later, a certain physician named Master James of St. Mary the Round came to visit Master Raymond. He came to give him medicine and told Master Raymond of a young man named Niccolas, a worthy man's son from Rome, who was severely ill with a disease called the quinsy. Every doctor said by nature he might not live. To all appearances, he was drawing close to death.\n\nAlix, a sister of penance from St. Dominic, perceived this. Since she knew well that the father and mother loved this holy maiden and that she had once gloriously become Saint Catherine, she came to this young man and brought with her a tooth of this holy maiden and Saint Catherine that she kept as a relic. She put this tooth in the young man's mouth. He had not long done so when the posture that was within him broke and the matter filled out.\nAfter he was healed and thanked our revered Lord Almighty God and this holy maiden and glorious Saint Catherine, the child also revealed this miracle openly to all. In a time when Master Raymond preached, he told the people about this miracle as he had heard from others. When the young man, who was present at the sermon for that time, heard him speak of it, he stood up openly and said to Master Raymond, \"Sir, speak the truth, for I am the same one to whom this miracle was shown: Many more miracles were performed by our revered Lord Almighty God through this holy maiden and virgin, which are not written in this book. But they could be known without any writing by the images of wax offered to her sepulcher soon after she was buried. Nevertheless, I shall tell you about one miracle that Master Raymond keeps record of:\n\nIt happened soon after this holy maiden and virgin was buried that Queen Joan of Cecily sent, in a certain time, Reynold.\nOf Vrsyme and a great host of armed people went to the City of Rome to make Urban the V pope either to put him out of the City or else to kill him. But the Romans held with the pope as true children with the Father. Of these Romans, some of the common people were taken by the Schismatics and cruelly punished, some were bound to a tree to die miserably, some were led to a field and painfully tortured with certain infirmities and instruments of iron to take their bodily death. But as many as asked help from this holy maid and virgin, glorious Saint Catherine of Siena, in her heart or openly in word with devotion, they were miraculously and suddenly freed from her hands without any help from any man.\n\nOf such miracles, there were many which are not written in this book. Therefore, dear friends, thus ends this chapter where you may see many fair miracles by which you may understand that this holy maid and virgin was and is a dear spouse of our Lord, the reverend Lord.\nAlmighty God: I will thus make an end of this book: although the holy church commends more the virtue of patience than the showing of miracles, as Saint Gregory says. Therefore, I think to write to you a chapter on the virtue of patience that this holy maiden and virgin possessed, in which you may gather flowers and fruit to increase your virtuous living by the help and support of our reverend Lord Almighty God, sweet Jesus Christ:\n\nQui cum patre et spiritu sancto vivit et regnat Deus per omnia secula seculorum Amen:\n\nThe holy doctor Saint Gregory says in his dialogues that the virtue of patience is more commendable than the showing of miracles. This is the reason why our mother holy church, when she wishes to canonize any saint, first inquires about the virtue of patience. Then, of the showing of miracles, and that is for two reasons. One is for many evil-living persons who have done wondrous things and it seems they perform miracles, though they are none, as Simon Magus did, and Antichrist will do in his time. Another is by\ncause some have done and shown miracles in the name of our Lord, as spoken of in the Gospels, where He says that some shall stand on the left side on the day of the general judgment, and say to Him in excuse for themselves: \"Lord, have we not in Your name done wonderful miracles?\" To whom our Lord will answer: \"Depart from Me, workers of iniquity.\" By these two signs you may understand that the holy Church on earth may not only be certified by miracles as to whether a person is holy or not, but by whom they are shown, even if they show presumption of holiness. And especially those miracles that are shown after the death of a person, for they were not saints, at whose graves miracles are shown. Yet it was possible that our merciful Lord might have pardoned them and granted them after their meek belief, who believed that they were saints. Not for their sake, but for the glory and the joy of His own name, lest those who believe in Him be defrauded from their reward.\nOur modern holy church on earth, governed by the Holy Ghost, desires to be confirmed as much as possible in this life regarding the merits of holy saints, specifically concerning their virtuous living and the things they did while they lived on earth. Therefore, our Lord Jesus, their spouse, taught them to do this when He said, \"You will know them by their fruits.\" This was followed by the same passage where that clause is written: \"A good tree cannot bring forth evil fruit.\" What are these fruits? Truly, nothing else but works of love and charity, both of God and of our neighbors. However, because of these works of charity, they are pleasing to our Lord, and therefore displeasing to the devil. He is constantly trying to prevent the deeds of charity, both by himself and through worldly living. Therefore, it is necessary for holy lives to have patience.\n\"Percevere if they will be rewarded for their deeds in bliss, by which patience they may preserve them and keep them in good love of God and of their good neighbors, notwithstanding all persecutions. Therefore it was that St. Paul assigned the first condition of charity as patience when he said, \"Charity is patience.\" A maiden this is the reason why our mother holy church in the earth requires more of the patience of a saint if he should be Canonized than of miracles, for among all days, and if they were occupied in tales and trifles, then it seems to them a long day, flesh being weary. She, who was inspired when she was in the purpose of maidenhood, therefore gave herself to great abstinence in her young age, and performed it marvelously. For as it is reported to the time she had overcome both her persecutions and her pursuers, as is rehearsed in the same fourth chapter.\"\nbut yet, when the devil stirred her mother Lapas attempt to set this holy maiden from holy disciplines and wakefulness, and heard watching out to give me the victory of my mercy. As soon as she had said these words, our blessed Lady, Queen of Virgins, appeared to her sight, seeming to her that she took out a right fair cloth from her son's side with which cloth she arrayed her. And afterward she said to this holy maiden, \"I tell you, daughter, that the clothes which come out of my son's side pass all other clothes in fairness and beauty. Then all her temptations departed, and she was greatly comforted. As for the second time, the devil was about to withdraw her fully from the Lord, by witty counsel of the holy ghost, she overcame him and let him off his wicked purpose in that she restrained her mother Lapas with great wisdom when she was about to let her go from her penance.\nafterward, nevertheless, she began to repent, and when she bore herself wisely to her confessor and to other counselors who advised her to leave her grief and live according to a commonway, as is declared in the fifth chapter of the second party. Moreover, she wisely and marvelously persuaded her sovereigns, who forbade her from going to certain places where the Lord had sent her. Yet she fulfilled God's commandments and obeyed her sovereigns, demonstrating great patience in this work. Furthermore, the devil saw that he could not remove or withdraw this holy maiden from her devout purpose through any means. He begged her, for a certain time, not only by himself but by various persons, whom I will specify particularly within this account, to let her not only by him but by them.\n\nFirst, by her own mother Lapas, who took her to a bath so that she might be distracted for a time from her sharp grief.\nThis holy maiden, after saving and savoring the sweetness of devotion, could find sharper punishment in her own chamber when she suffered the hot burning water upon her naked body. And although some things cannot be recounted here without shame for certain religious persons who were contrary to her holy purpose, it is better that I recount them than conceal the gifts of the holy ghost. In this way, the maidens may have both love and fear, be afraid to hear such transgressions of such religious folk, and love in speaking of the virtue of patience in this holy maiden.\n\nThis holy maiden, Katheryne, after having savored and tasted the sweetness of devotion, could never perform a virtuous deed openly without scandal and backbiting from certain people. It is no wonder that these things are recounted here, as I mentioned before in the fifth chapter of the second part.\n\nBut if\nGhostly livers quench perfectly their own will, they fall more cruelly into the ditch of envy than other fleshly livers. I give an example of this. Of the monks of an holy Abbot Pachamy, that for the great abstinence of a new monk that came among them, they said they would leave the monastery, but if that new monk were avoided. The same thing happened to this holy maiden. All the sisters of penance saw that Katherine passed them all in hardships of living, in sadness of virtue, in devotion of prayer and contemplation. Suddenly, the serpent of envy entered them and stirred them to betray this holy maiden, both privately and also openly to the prelates and the order with great boldness. Yet they that were held most sad held with them and said that it might not be otherwise, but\n\nThis woman, by such false suggestion, drew unto their error many sad people, both religious and secular, so that by their counsel this holy maiden was often times let down.\nfrom her confession and her confessor, and also from receiving the blessed sacrament, she endured patiently without any grumbling or playing. Supposing that those who prevented her did so for a holy intent and for the health of her soul, she seemed more bound to pray for them, not as for her enemies, but as for her special friends. However, when she was other times housed in receiving the blessed sacrament at the altar, they would not allow her afterward to remain long in prayer as she was accustomed to do, which was impossible for her because she received it with such a passing fervor of devotion, so that her spirit was raised from her bodily wits, and she remained for many hours in rapture, as it is declared before in the second and last chapter of the second part. As soon as she was observed in this way, some who were deceived by the aforementioned sisters would...\nA man brought her into the church and drew her out, where she often lay in the sun when it was hottest around midday, either to gyders or when she ceased her raving and returned to her bodily wits. And there, with weeping and wailing, some of her sisters kept her until she was restored.\n\nAnother man entered at a time and found her lying there as if she were a dead woman in raving. With great anger, he stirred her with his feet. When she was restored to her bodily wits again, it was told to her how she had been carried away. Yet she would never blame them for it, but rather excuse them when others spoke ill of them. However, they were severely punished by the Lord, which was a great sorrow to her, but she dared not long oppose his righteousness.\n\nOnce there was a lady who had great indignation towards this holy maiden when she saw her in such a state. Therefore, she came to her.\nAnd she stumbled with her feet. But as soon as she had returned to her own place, she died without receiving any sacrament. There was also another wretch who stumbled her in the same way. She was one of those who once carried her out of the church when she was so roused violently. But he was punished afterwards, and I am afraid to tell it. This wretched man was so envious and odious to this blessed maiden that, despite all the earliest curses he showed her, he was almost in a time to kill her. There was nothing that prevented him, except that he had her not there, and he would have had her.\n\nThis holy maiden knew nothing of this, but the Lord Jesus punished him severely for it. And this wretched man, as he went to a certain place, was seized with the frenzy and cried out night and day such words, \"Help me, help me, for the hangman comes.\" He was not kept so.\nDelicately, he behaved himself but privately any night-time he went out of the City / and hung and strangely behaved himself. I will also recount for you, by way of recapitulation, three marvelous things recorded in the fourth chapter of the second part, by means of which you may consider that this holy maiden possessed remarkably the virtue of patience. Firstly, it is written in the same chapter of a leper woman named Secta, lying in a hospital. This woman not only lacked necessities but also a keeper, for there was none who would keep her due to her leprosy. This holy maiden went to her frequently and served her willingly, providing for all her needs. The sick, leprous woman was pleased by this maiden's service and stirred herself as much as she could, injuring, reviling, and slandering the maiden in return. Yet this holy maiden was so armed with mighty patience that she was not moved by her words. Then the leper's wounds healed.\nI saw that he could not in any way move her from her merciless service. He infected and consoled her hands with the same leprosy that the leprous woman had. Yet she would not leave, but rather desired to be a leper than to leave unserved. And so she continued in her service until she had served the sick woman long enough. Afterward, she was buried. Our Lord, by miracle, cleansed her from her leprosy in her hands. Charity, which is patience and kindness, taught her to overcome all this.\n\nAs for the second, there is also written in the same chapter about another woman named Palmarya, who was one of Penance's sisters. I shall tell you this: Palmarya was deeply hateful towards this holy maiden, so much so that she wretchedly defamed her. For this reason, our Lord first gave her a sickness in her body. Later, she began to waste away both body and soul, so that she could not read the same chapter, which had in her breast a foul, stinking sore.\nA holy maiden/virgin once served a sick woman who had an unbearable stench. The maiden did so willingly without any reluctance, washing and wiping the woman's body. Whenever she felt any reluctance within herself, she would press her nose to the woman's wound for a long time until the foul odors disappeared.\n\nThen, the devil entered the sick sister and made her grumble against the holy maiden, suspecting her of slandering her. The sick sister openly accused her to her sisters, claiming that she had sinned fleshly and lost her virginity.\n\nDespite the heavy burden of this slander, the holy maiden never left her service. Instead, she came with meek service and mighty patience, enduring her malice. She went to prayer as a sovereign remedy against such accusations. At last, by the grace of the holy maiden and virgin's prayers and the merits of her strong patience, the sick woman recovered.\nsuster sawe this holy mayde & vyr\u2223gyn in tyme of her prayers transformed a fore her in to a grete lyght that she had therby grete comforte and repented here of her fals accusacion Tha\u0304 she called this holy mayde and vyrgyr to her and as\u2223ked her forgyuenes af her cursed accusa\u2223cion & all other to whom she had shlaun\u2223dred her / she sent after and tolde theym that she hadde falsely accused this hooly mayde and vyrgyn wherfore she asked theym forgyuenes / and thenne she tolde theym what she sawe of this holy mayde and vyrgyn affermyng to theym all that she was not only a pure mayde and vir\u00a6gyn but also an holy mayde and vyrgin Loo dere frendes there the fend wente to the fame this hooly mayde and vyrgyn by his malycious excitacio\u0304 / there he mag\u00a6nefyed her vertuous name alle agaynste his wyll: yet all this oure reuerend lorde almyghty god by medytacion of the ver\u00a6tu of pacience that was in her / Then\u2223ne from that tyme forward this holy vyr\u00a6gyns name encrecyd soo hyghely amon\u2223ges the peple / that it come to the\nIn a time when this holy maid and virgin was washing and wiping her stinking wound, the devil made her so uneasy that her stomach was mercilessly stirred, causing her to arise and say to herself, \" Truly wretched one that you are, so uneasy about your sister's sickness: leave it well, you shall receive the filth of her wound into your own body.\" Then she went and washed that stinking wound and received the filth that came from it into a dish and went aside and drank it. The next night after our reverend lord appeared to her and said, \" Daughter, in this deed you pass, in my sight. And you have thereby pleased me more than in any work that you ever did. And therefore, because you have done so marvelously for my love, I shall give you a marvelous drink by which you shall be healed.\"\nshalt be had in great mercy among all creators, with her, as it seemed, he put her mouth to the reverent wound of his sweet bloody side. And said, \"daughter, drink from the drink of my side that is meritorious and delightful by which not only your soul but your body shall be filled, which you have despised for my love.\" From that time forward, for the great charity that was so abundant in her heart, she received and took the word of life which brought forth fruit in patience: sixty fold fruit and a hundred fold fruit. Thirty fold fruit she brought forth by patience that she showed to Cecilia the leper. Sixty fold fruit she brought forth by patience that she showed to Palmarya. And a hundred fold fruit she brought forth by the patience that she showed to Andrea, this last sick sister. Now I shall tell you about some things that were not rehearsed in the book before, unless there was any body that had conversation with them.\nthis holy maiden and virgin, but they did many injustices and wrongs to her in various ways. One of the friars was so possessed by the devil that in the presence of all her sisters, he publicly reproached and defamed her. She remained unperturbed by their reproaches and charged her sisters not to trouble him or reveal anything he had said to others. The more he spoke against her, the more patient the holy maiden and virgin became. He even stole her money that was given to her for charitable purposes. Yet she was not disturbed but kept her charity steadfastly. In the end, she overcame him through her patience.\n\nFurthermore, if I should tell you about the great patience she had in suffering various bodily infirmities: my pain would not only fail me but also my understanding. She endured every painful illness as it came.\nRehearsed in the chapter of the second party, she clearly declared and explained the reason for her infirmity, and in addition, she had a continual pain in her head. Above all, she had a constant pain in her breast from the day that our reverend Lord Almighty God made her taste the pains of his precious passion, as it is recounted in the sixth chapter of the second party: This pain in her breast remained with her, surpassing all her other bodily pains. Yet, despite these pains, she never showed sorrow to anyone but was always glad. However, those who came to her for comfort, she comforted with words, even if her great infirmities required her to labor for them so that her sickness would not hinder her. She would arise from her bed and travel for both her bodily and spiritual health.\nreher\u2223syd in the vij / Chapytre of the seconde party:\n\u00b6 Ferthermore what payne she suffred of fendes it maye not lyghtely bee tolde you by cause it was so ofte: It is tou\u2223ched afore in the seconde Chapytre of the seconde party how ofte she was caste off fendes in to the fyre albe it she was in no wyse I hurte / But specially of one thin\u00a6ge Mayster Reymound bereth recorde yt in a tyme that he and certayne of his bre\u00a6theren were out for the helthe of sowles And this holy mayde and virgyn with them and as they came homward again a lytyll a thyshalf the Cyte of Sene / this holy mayde and virgyn for werynesse was sette vppon an hors / she hadde\nnot ryden but a lytyll tyme that the fend drew here doune in to a pyte fend hath doo this / Thenne she was ta\u2223ke vp and sette vppon the hors agayn eftsones / And she rode not as ferve as a man myght shete an arow\nLoo dere frendes now haue ye herde the vertu of paciens whiche this holy maide and virgyn vsed wherfore she is oned & spoused to oure reuerend lorde almyghty god\nHere ends the life of the glorious virgin and Martyr, Saint Catherine of Siena.\n\nOnce, when Saint Elizabeth was in heartfelt prayer, seeking her spouse, Jesus Christ, with deep longing and tearful spirit, she did not find him as she was accustomed. Perplexed, she pondered within her soul the reason for his absence, which was unusual for him. When she resolved to seek counsel from some spiritual brother, the blessed maiden Mary appeared to her and said, \"Elizabeth, I will be your servant; you shall be my lady.\" Elizabeth replied, \"Lady, who are you that wish to be my disciple and teacher?\"\n\nSuddenly, Mary appeared to her not in sleep but while she was awake, calling her gently by her own name and saying, \"O Elizabeth, my dear daughter, do not torment yourself so much, though you have not yet fully heeded my warnings and admonitions. For now, you begin to profit in the way of God.\"\n\"Ardened not yet the hierarchies of perfection, but fought steadfastly in the feast of St. Sulaste. While Elizabeth Cristis served was steadfast in prayer, and so bitterly she wept that she could not hold herself from utterly sobbing and crying aloud.\n\nThe blessed maid Mary, St. John Evangelist then said to the blessed maid: \"O Elizabeth, thou hast chosen me to be thy mother and mistress; but I would that thou make a charter to me of this pledge and thy willful obedience, and that thou not slide from this purpose. With high voice and much devotion and shedding of tears, the blessed one replied:\n\n\"I purpose with a vow in my heart that I would have God my Father; and I ordered myself to do what I believed most pleasing to him, that I might find grace in his sight. And he taught me his law and of all the commandments therein, three of which I took to heart: to keep them with sovereign diligence and with all my strength.\"\nmy which are these? Thou shalt love the Lord God with all thy heart, and with all thy soul, and with all thy strength. This thou shalt love thy neighbor as thyself. Therefore, if thou wilt obtain this love: do as I did in the temple in the beginning of my youth. For I rose at midnight and standing before the altar with all earnestness of my thought. I asked of God his grace by which I might keep the aforementioned things. In prayer before the altar, I made seven petitions in order:\n\nThe first was that he would give me grace, through which he would give me grace to fulfill the first commandment, that is, to love God above all things with all my heart, with all my soul, and with all my strength.\n\nThe second was that I might fulfill the second commandment of loving my neighbor as myself, and that he would make me to love those whom he loves, and hate what he hates.\n\nThe third was that I might fulfill the third commandment.\n\"Mercies, patience, mildness, and these other virtues by which I might be made more gracious in his sight, were it he who would make me to see the time in which the blessed maiden should be born, prophets bearing his son, and who would keep my eyes, with which I might behold her. My ears with which I might hear her, my seat with which I might sit before her. Over that, in a night, Elizabeth, Christ's servant, began to think, how the glorious Father was pleased in the glorious maiden M. After that he touched her, \"Daughter, lo who art thou, a fool and unchaste, that thou dost set thy heart on any worldly things while thou art his? Therefore use now my presence this night, for otherwise thou hast applied thy heart to the deed of thy own glory. And she was greatly afraid, lest she might never after recover such grace and such comfort. To whom said the blessed maiden, appearing to herself, 'To whom do you speak, Saint Elizabeth?'\"\nI pray you, lady, tell me why you asked our lord to grant you his special grace, since the maid who bore his son before I died appeared to me in darkness so much. Brightness appeared before my sight compared to which the sun was nothing. And from that shining, a clear voice said to me, \"Maid of David, thou shalt bear my will. Thou shalt not love him, nor believe him to be the mother of my sons who shall take flesh for the health of mankind. And thou shalt grant this grace to others.\"\n\nWhen I heard these words, I was overwhelmed with fear and wonder, and I fell down prostrate on the ground as if dead. But suddenly, the angels of God stood by me, lifting me up, and comforted me.\n\nFor that time forward, I did not cease to give loving-kindness to my creature every day.\nnight with heart, mouth, and work, with stable and certain truth, abiding the day and the hour when those things should be fulfilled, which were shown to me by our Lord. I also said within myself often, most benevolent Lord, since it pleases you to give such great grace to your unworthy handmaiden. I beseech you that you give me:\n\nThe spirit of wisdom, by which I may worthily conceive your Son, maker of heaven and earth, and serve him to pay.\n\nThe spirit of understanding, by which I may fill his meek ones with enlightened soul, as much as is possible in this world.\n\nThe spirit of counsel, by which I may keep and govern him as it becomes him, while he is in his childhood: and weeping of man's infirmity, and not yet forming words in speaking.\n\nThe spirit of strength, by which I may bear in mind with manly heart the name of his worthiness, and steadfastly cleave to him.\n\nThe spirit of knowledge, by which I may inform all those.\nthat shall have to do with him and that will follow him.\nThe spirit of pity by which I may have compassion for his sweet head and his tender composition, as it seems.\nAnd the spirit of fear of God by which I may serve him with a meek soul and deep reverence.\nAll these things my dear daughter, which I asked were granted to me, as you may understand by the Angels salutation, which I was called by Gabriel the Angel.\nAnother time as Elizabeth Cristys servant stood in prayer and thought how much grace God had done to the glorious virgin Mary.\nShe appeared to her and said, my daughter, you think that I had so much grace without the truth of my creator, but it is not so. Take the grace of the holy one in my womb.\nAll other grace I had with much toil of soul and body continually praying day and night with full burning desire and weeping with full bitter mourning, and ever thinking speaking and working that I\nthrow were most pleasing to my creator, Eschewing with sovereign keeping me from all offenses of him. You were it never so little and then she said, have thou for certain, daughter, that no moistour of pleasing devotion or gift of grace or virtue descends perfectly from God into man's heart but by deep prayer of the soul and sharp bodily travel: For after that a man perfectly offers to God two mites which he has, that is his soul and his body, and ordains himself to his service and honor, our Lord God, beginning to gladden:\n\nThat man's soul so much that he cannot bear it, but for sweetness and for wonder, it fares as it were in itself, as a man who were drunk with sweet wine and mighty, puts out of himself that which may not bear it for feebleness of head.\n\nAnd then that soul knew that she had nothing down pleasing to God for to have such great comfort.\n\nAnd she holds more under wile, and more worthy disdain, than ever she held.\nBefore or after such a soul returns to itself, it yields thanks and lovings to God, with devotion and affection of will, and considers itself unworthy of grace. And with great fear, it keeps itself as ungrateful towards such a great benefactor.\n\nAnd God, saying to her that she should ever become more meek through the gifts that she receives, took more heed to give her more gifts of grace, so that it seemed that he fulfilled her desire in this world. Thus, she thinks that her dwelling is in heaven with God, and not on earth with men, and thought also that she had paradise within herself.\n\nI know this happened to me while I lived on earth, and when I was alone with devotion in my private chamber, burning in God's love and feeling so much sweetness in Him that the whole world seemed vile to me.\n\nSuddenly, the angel Gabriel stood by me, and, as the Gospel says, \"Hail, full of grace,\" and so on.\nWhen I first heard this, I was fearful, and in that rough moment, God's son took flesh from my purest blood, without any harm to me. The reason God granted me this grace was through faith and humility, with which I truly believe the Angels' words, and it made me and dressed me according to His will. Therefore, He promised to bestow upon me great grace.\n\nAnd you, my daughter, in all things that God commands or does, have no misunderstanding, nor question Him, saying, \"Lord, why do you this to me?\" But, by my example, say:\n\n\"Behold, I am the Lord's servant\" [and so on]. And let not any time be fulfilled, as it is said to you, or it will be taken away from you that was given to you by God. Blame yourself and think that you have committed some transgression before the sight of God's majesty, for which God's sentence is changed, for He wills to purchase life without end. He needs to be obedient to His commandments and love Him with a true heart.\nobedience for the contrary of the sins, pride and disobedience, of our forefathers Adam and Eve, for which they lost the grace and dignity that they were made in.\n\nIn another time, upon the vigil of the nativity of our Lord, when Elizabeth Christ's servant was dwelling in long prayer and humbly asked God with great devotion what she should ask of Him. And when she said \"You will not want anything, my Lady,\" the blessed maid answered, \"In praying, daughter, I did as one who wishes to make a fair and well-pleasing offering. First, he goes to the root of the hill beneath which the water springs, and I can well perceive that when I cultivated a strong desire to love all things that God loves and hate all that He hates, then truly I kept shining water and clear when I studied to keep the desire of my heart and the affection of the senses unharmed from all filth of sin. Then I raised a wall above the well which I beseeched myself to keep in me, all the more firmly and to give myself as an example.\nTo all mankind, so that none may be excused in the future: Why, whoever wishes to follow me and be my brother: For virtues and grace are not given by God to all alike: For they cannot ask them alike of God in prayer: In humility and faith keep them when they have them, and therefore men should exhort one another in prayer: that each chosen one comes to the other whom God has given to him and takes off the one whom he has not given himself.\n\nTherefore, daughter, I would that you pray earnestly, not only for your own soul, but also for others: For by this, grace will be increased for you and for them, and your prayers will be fruitful. It happened that Elizabeth was mourning in a spiritual illness for three years. And this was thought to be because she might not have her confessor as often as she would like to be confessed. Wherefore, God, having compassion on her desolation, assigned St. John the Evangelist to be her confessor, commanding that whenever she wished to be shriven, he should be present earnestly for her.\nAssault her by his authority, and it should be so, by God's grace, that when she showed herself to St. John, she had a clear mind of all her sins. And when she showed herself to any other confessor, she had an unclear mind of what she should say: She was not glad and joyful after her confession, as she was with St. John.\n\nIt happened on a day that Elizabeth, God's servant, suffered a great notable wrong from a wicked woman. Therefore, as men saw, she was greatly displeased. At the last, when she came to herself and thought that she had suffered enough, she heard a voice saying to her:\n\n\"Hope in the Lord,\nit\nDelight yourself in our Lord: and he shall give you the answers of your heart.\nHope in him,\nand he shall work redemption and make your right wisdom and judgment as midday.\nBe thou a suppliant to our Lord and pray him.\n\n\"On a day while Elizabeth was lingering in prayer and bitterly wept her sins,\nOur Lord Jesus Christ, who comforts the sorrowful, said to her appearing, \"O my dear daughter, troubled not be mindful of your sins. For why, all your sins are forgiven you. And when she answered contrary and said that she was certain that if he would deal with her righteously and not mercifully, she was worthy to be damned to the pains of hell, then our Lord Jesus Christ answered and said, \"Daughter, righteousness is now done to God my Father for their sins, and satisfaction is fully made to him for them all. After that righteousness asks. For if you have often sinned with all the members of your body, I have been transgressed with your heart; my heart was pierced with a spear. If you have offended with all your body, my body was shorn so that from the sole of the foot to the top of the head appeared in me no place whole.\" Therefore, daughter, think not but that deep satisfaction for your sins is done wisely to God my Father.\nIn ancient times, when Elizabeth, God's servant, was praying, she suddenly saw with her ghostly eyes: a beautiful hand with long fingers and a large, broad palm. In the middle of the palm was a wound, bright red with blood. As soon as she understood that it was the hand of Christ, she wondered why it was so small and long. The voice replied to her, \"If you have not offended too often, you should not be so moved. And because you would not love me so much, you would become worse than demons who both trust and fear.\" Therefore, I do not hold you in high regard, but only so that you may sin. Yet, it is sufficient that I have given you so much grace: that you would prefer to be slain rather than offend me mortally. When this happens,\n\"was said / Christ appeared to her openly / And she thought that thick blood flowed out of his side / therefore she began to wonder / To whom Christ said, \"daughter, do not wonder. For when I hung on the cross, all my members were disjoined from the joints for undone trespasses / and my entrails were broken and my veins opened / And therefore so heavily bound and thickly pierced.\" / Here ends the revelations of Saint Elizabeth, the king's daughter of Hungary / Printed at Westminster by Wynkyn de Worde.\"", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "\"O birds of this gray morning,\nLo, Venus rises among you, red and beautiful,\nAnd fresh flowers, honor this May,\nFor who is it that the sun will spread for you, but\nThe lovers who lie in any fear,\nFly, lest wicked tongues see you,\nLook yonder, the sun, the candle of jealousy,\nWith tears blue and a wounded heart,\nTake your leave with St. John to borrow,\nEase your sorrow's pain a little,\nTime comes often, the ceasings of your sorrow,\nThe glad night is worth a heavy morning,\nSt. Valentine, a bird, I have heard sing,\nOn your day, before the sun rose,\nYet sing this bird, I command you all to wake,\nRise up you who have not chosen in humble way,\nWithout repentance, choose your mate,\nAnd you who have fully chosen, as I decree,\nGive at least, renew your service,\nConfirm it perpetually,\nAnd patiently, take your adventure,\nFor the worship of this high feast,\nYet well I in my bird's voice sing,\nThe sentence of the complainant at last.\"\nThat unfortunate Mars, at parting from fresh Venus,\nWhen Phoebus, with his fiery torches, aroused\nFear in every lover, as the third heavenly lord above,\nBoth by heavenly revolution and by desert, won Venus' love.\nAnd she has taken him in subjection,\nAnd as a master taught him his lesson.\nComing, he never dared, in her service,\nTo despise any lover.\nFor she forbade him jealousy entirely,\nAnd cruelty, boastfulness, and tyranny,\nShe made him at her will, so humble and tall.\nWhen her disdainful gaze fell upon him,\nHe took in patience to live or die.\nAnd thus she holds him in her power,\nWith nothing but with scourging of her cheek.\nShe reigns now in bliss but Venus,\nWho has this worthy knight under her command,\nWho sings now but Mars, who serves thus.\nThe fair Venus, cause of mischance,\nBinds him to perpetual obedience,\nAnd she binds herself to love him forever.\nBut so be it if his transgression is to be undone.\nThus they were joined, and raining in heaven,\nUntil it filled a time, that by their consent,\nWas set a steady course: that Mars shall enter,\nAs fast as he may please, into her next palaces,\nAnd there abide, walking his course, until she had him in her grasp.\nThen he prayed her to hasten for his sake.\nThen he said to her, \"Sweet lady of my heart,\nYou know well my misfortune in that place,\nFor certainly, where I met you, my life stands\nIn adventure and grace. But when I see,\nThe beauty of your face, there is no fear of death,\nCan do me harm. For all your lust is ease to my heart.\nShe has such great compassion for her knight,\nWho dwells in solitude until she comes.\nFor it stood so, that at that time no one\nCould counsel him there or say to him welcome.\nNear her wit was overcome by grief,\nTherefore she sped as fast as she could in her way.\nAll most in one day, as he did in two.\nThe great joy that was between them,\nWhen they were met, there may be no tongue to tell.\nThere is no more, but to go to bed.\nAnd thus in joy and bliss, I let them dwell\nThis worthy Mars, of knighthood well,\nThe flower of fairness, lap him in their arms,\nAnd Venus kisses Mars, the dod of arms.\nSo journeyed this Mars, of whom I speak,\nIn chamber, Amy, the palaces privately,\nA certain time, till him fear fill,\nThrough Phoebus, who came hastily\nWith torch in hand, whose streams brought light,\nUpon Venus' chamber, knocked loudly.\nThe chamber where lay this fair queen,\nDepicted was, with white walls great,\nAnd by the light, she knew he shone so bright,\nThat Phoebus came to burn them with his fire.\nThis simple Venus, near to tears, sweet,\nEmbraces Mars, and said, alas, I die,\nThe torch is come, it will wreak havoc on the world,\nUp starts Mars, he longs not to sleep,\nWhen he heard his lady complain,\nBut for his nature was not for to weep,\nInstead of tears, from his eyes two,\nThe fiery sparks, break out in pain,\nAnd he seized his hauberk, lying beside.\nFlee he would not, or could not hide himself\nHe throws on his helmet of great weight\nAnd greets him with his sword & in his hand\nHis mighty spear, as he was wont to fight\nHe shakes so, that all most it to wonder\nFull heavy was he, to walk over land\nHe may not keep with Venus company\nBut bade her flee, lest Phoebus spy her\nO wretched Mars, what can you say\nThat in the palaces of your disturbance\nArt left behind, in parryll to be slain\nAnd yet to this, double is your punishment\nFor she who has, your heart in governance\nIs passed half the streams of your eyes\nYou ne'er swift, well may you weep & cry\nNow flees Venus unto Cyllenius tower\nWith empty, coursing for fear of Phoebus light\nAlas, and there, has she no succor\nFor she found none, nor saw nor manlike form\nAnd eke as there, she had but little might\nTherefore, herself for to hide and save\nWithin the cave, she fled into a cave\nDark was the cave, and smoked as the hell\nNot but two paces within the gate it stood\nA natural day in darkness I let her dwell\nNow will I speak of Mars Surius and wood\nFor sorrow he would have seen his heart's blood\nSince he might not do her any company\nHe could not bear it to die\nSo feeble he grew for heat and for his woe\nNearby he swooned, he could not endure\nHe passed but one step in two days\nBut nevertheless, for all his heavy armor\nHe followed her who is his life's cure\nFor whose departure, he took greater ire\nThan for all his burning in the fire\nAfter he walks softly a pass\nComplaining that it pities to hear\nO lady bright, Venus, alas\nThat ever so wide a compass is my spear\nAlas, when shall I meet you heart to heart\nThis twelfth day of April, I endure\nThrough Jupiter's jealousy, this misfortune\nNow God help, chaste Venus all alone\nBut as it would be, it happened that while Venus made her moan,\nCycnus riding in his chariot\nFrom Venus' balance, could see his palaces\nAnd Venus salutes and cheers\nAnd receives him as a friend most dear.\nMars dwelt among his adversaries,\nComplaining ever on her departing,\nAnd what his complaint was, I remember,\nAnd therefore, in this merry meeting,\nAs I can best, I will recite and sing,\nAnd after that, I will take my leave,\nAnd may God give joy to every wight,\nThe order of courting requires skillfully,\nIf a knight plays pitifully,\nThere must be a reason why,\nOr men may deem him foolish and causeless,\nAlas, and that is not I,\nTherefore, the ground and cause of all my pain,\nAs my troubled wit may achieve,\nI will rehearse, not for redress,\nBut for the declaration of my heaviness,\nThe first time, alas, that I was wrought,\nAnd for certain effects he brought,\nBy him that rulest each intelligence,\nI gave my true service and my thought,\nFor evermore, how dear I have paid,\nTo her that is of such great excellence,\nThat whoso first shows his presence\nWhen she is angry and makes of him no cure,\nHe may not long in joy of love endure.\nThis is no false matter, I tell thee,\nMy lady is the very source and well\nOf beauty, lust, freedom, and gentleness,\nOf riches in array, how dear men sell it,\nOf all delight, in which men friendly dwell,\nOf love and play, and of humble kindness,\nOf songs of sweetness and their instruments,\nAnd so well endowed and fitted,\nThrough the world, her goodness is shown,\nWhat wonder then, though I beseech\nMy service on such one who can teach\nMe well or woo, since it lies in her might,\nTherefore, my heart, forever I to her pledge,\nNot truly for my death, shall I not let be\nTo be her truest servant and her knight,\nI flatter not, for every one may know,\nFor this day in her service shall I die,\nBut grace be, I see her never with eye,\nTo whom shall I complain of my distress,\nWho may help me, who may my harm redress,\nShall I complain to my lady, free,\nNay, truly, for she has such heaviness,\nFor fear and also for woe, as I guess,\nIn little time, it will be her bane.\nBut if she were safe, it would be no force of me.\nAlas that lovers must endure\nFor love, so many perilous adventures\nFor thought so are lovers true\nAs any metal that is forged new\nIn many a case, they are often sorrow\nSometimes their lady will not relent\nSometimes, if jealousy knew\nThey might lightly borrow their head\nSometimes envious people, with tongues row,\nDefame them; alas, whom may they please?\nBut he is false; no lover has ease\nBut what avails such a long sermon of love's adventures up and down?\nI will return and speak of my pain\nThe point is this of my destruction\nMy right lady, my salvation,\nIs in danger, and note to whom to plead\nOf her sweet heart, sovereign lady,\nFor your disease, I ought to swoon and faint\nThough I feel no other harm or fear\nTo what end sat he that sits so high\nBeside him, love or company\nAnd then her joy, for otherwise I can see\nIt does not last, twinkling of an eye.\nAnd some have never joy until they are dead,\nWhat means this? What is this mystery?\nTo what does he and his people cling so fast?\nA thing to desire, but only if it endures.\nAnd though he made a lover, a thing of love,\nAnd makes it steadfast and lasting,\nYet puts he in it such misfortune,\nThat rest is none, his youth is gone.\nAnd that is wonderful, that so just a king\nShows such harshness to his creature.\nThus, whether love breaks or endures always,\nHe who has done with love has wooed more than the moon has changed.\nIt seems, he has love's enemy.\nAnd like a fisherman, as men always see,\nBaits his hook with some pleasure,\nUntil many a fish is mad, until that he be.\nSaid with this, and then at last has he,\nAll his desire, and with it all deceit.\nAnd though the line breaks, he has pain,\nFor with the hook, he is wounded so sore,\nThat he his wages has for eternity.\nThe brooch of thebes was of such a kind,\nSo full of rubies and of stones of india,\nThat every wight, that set his eye on it.\nHe went at once to seek out of his mind\nSo soon the beauty / would his heart bind\nUntil he it had / then he thought he must die\nAnd when it was his / then he should grieve\nSuch woe for fear / always while he had it\nThat wellbeing for the fear / he should make\nAnd when it was for his possession\nThen he had double woe and passion\nFor he / so fair a treasure has forsaken\nBut yet this brooch as in conclusion\nwas not the cause of his confusion\nBut he that wrought it / Infortuned it so\nThat every wight that had it should have woe\nAnd therefore in the worker was the vice\nAnd in the counterpart that was so nice\nSo fares it by lovers and by me\nFor though my lady has such great beauty\nThat I was mad / till I had her grace\nShe was not the cause of my adversity\nBut he that wrought her / also made me thee\nAnd put such a beauty in her face\nThat made me courting and purchasing\nMy own death / him wit I that I die\nAnd my unwittingness at ever I climbed so high\nBut ye now hardy knights of renown\nSince that you be of my devising\nAll it not worth / to such a great name\nyet say these clerks / I am your patron\nTherefore you ought to have compassion\nOf my disease / and take it not a game\nThe proudest of you / may be made tame\nwherefore I pray you / your gentleness\nThat you comply / for my heaviness\nAnd you my ladies that are true and stable\nBy way of kind / you ought to be able\nTo have pity / of people that are in pain\nNow have you cause / to clothe you in sable\nSince your empire / the honorable\nIs desolate / well ought you comply\nNow should your holy terrors fall and reign\nAlas your hour / and your empire\nIs near dead for fear / nor can she buy\nComplain eke you lovers all in fear\nFor her that with unf feigned humble cheer\nwas ever ready / to do you service\nComplain you her / that ever had you near\nComplain you beauty / freedom / and manners\nComplain you her / that needs your labor\nComplain you that sample of all honor\nThat never did / but all gentleness\nLyre you therefore on her some kindness\nThere is no need to clean the text as it is already perfectly readable in its current form. Here it is for your reference:\n\nThere is such high comfort to my pleasure\nwhen I am in any heavens\nAs to have leisure of remembrance\nUpon the manhood and the worthiness\nUpon the truth / and the steadfastness\nOf him, whose I am, all / while I may endure\nThere is no blame to be laid on any creature\nFor every wight prizes his gentleness in him\nIn him is bounty, wisdom, and governance\nwell more / than any man's wit can guess\nFor grace has willed him so far to teach\nThat of knighthood, he is perfect riches\nHonor honors him for his nobleness\nTherefore, nature has formed him so well\nThat I am his forever / I assure him\nFor every wight prizes his gentleness\nAnd notwithstanding all his suffrance\nHis gentle heart / is of such great humility\nTo me in work / in word / in countenance\nAnd to serve me is all his busyness\nThat I am set in true secrecy\nThus ought I well bless my author\nSince he willed me to serve in honor\nFor every wight prizes his gentleness.\n\nNow certainly love / it is right commendable.\nThat men forsake thee so quickly, as awake from a bed, fasting at the cable, weeping to lawhe and singing in copliness, and soon to cast visage and looking, often to change visage and countenance, play in sleeping and dream at the dance, all the reverse of my joyful feeling, Ialousie be hanged with a cable. She would know all, though her espieging. There is no wight, nothing so reasonable, that all is not harm in her imagining. Thus there about is love in youth, which oft he yields without order. As sorrow enough, and little pleasure. All the reverse of my joyful feeling, a little time his gift is agreeable, but full encumbered is the using. For subtle Ialousie, the deceiver, often causes destruction. Thus we ever are in fear and suffering, in uncertainty we languish in penance, and have full often many a hard misfortune. All the reverse of my joyful feeling. But certainly love, I say not in such a way, that for to escape from your last I intended, for I have so long been in your service.\nThat I will never assent to leave, though jealousy torments me. I am content to see him when I may. Therefore, I am certain to my ending day, I will love him best and never repent. And love is sufficient for me in every state that men can represent. You have made me thus through your frailty. Choose the best that ever went on earth. Now love her well and let jealousy put it to the test. For no pain would I not say no. To love you best, I will never repent. It is enough for the heart to agree. Love, so great a grace has sent to choose the worthiest of all wise and most agreeable to my intent. Seek no further, neither way nor went. Since I have sufficiency within myself, I would end this complaint or lay it down. To love him best, I shall never repent. Princes receive this complaint in your excellent benevolence. Directly after my little sufficiency, For old age, which dulls me in spirit.\n\"Hath endyting all the subtlety, nearly escaped my memory, and it is a great penance for me since rhythm in English has such scarce supply, To follow word by word the curiousity Of Graves' Flour, you make in France. Explicate the complexities of Mars and Venus, and of the brooch of Thebes. My master Bucketon, who of crystal our king Was asked what truth or sincerity is, He answered not a word to that questioning, As one might say, no man is entirely true I suppose, And therefore, though I might express The sorrow and woe that is in marriage, I dare not write of it now, lest I myself fall into such dotage. I will not say what is the chief of Satan's bait, On which he gnaws us, But I dare say, were he out of his pain, As by his will, he would be bound never, But that foolish fool, who often prefers, To be chained, than out of prison to creep, God grant him never from his woe to sever, Nor comfort him by waylaying though he weeps. But yet, lest you do worse, take a wife.\"\nBet is to wedded rather than burned in a worse way,\nBut you shall have sorrow on your flesh for life,\nAnd be your wife's thrall, as the wise say,\nAnd if that holy writ cannot suffice,\nExperience shall teach, so it may happen,\nThat the wiser course would be to incite insurrection,\nThan often to fall into the marriage trap.\nThis little writing, a proverb or figure,\nI send you; take care of it, I entreat,\nUnwise is he who cannot well endure,\nIf you are sick, pull not in fear,\nThe wife of both, I pray you to heed,\nOf this matter that we have no hand,\nGod grant you, your life freely tolerated,\nIn peace, for it is full hard to be bound.\n\u00b6Explicit.\nIuval was father and found first of song,\nOf consonants and harmony,\nBy hammering of the anvil as it rang,\nFrom Iuval came first the melody,\nOf sweet music and minstrelsy,\nSo proceeding down from man to man,\nPractice of concord, as Jove began,\nSaturn taught first tilling of the land,\nHis daughter Ceres made men ere and sow,\nThe golden world he held in his hand.\nOf seed and grain: the difference to know\nOf trees and herbs: growing high and low\nSome seasons the babying above most sweet\nAnd in cold winter the virtue in the root\nThe mighty Mars, called god of wars\nPrudent Pallas: first found armor\nThis god and goddess sit among the stars\nTubalcain: of steel found the temperature\nAnd forged plates: long for endurance\nThey are called in books: patrons of battle\nCraft of wills and of cloth weaving\nFind Minerva: chief goddess of spinning\nAnd Delfina: of linen cloth making\nThe practical books bear witness\nIn all such craft was chief master\nBut Semiramis: as books specify\nFirst found breach: my author insists on lying\nLook here, Diane: princess of Venus\nIn forest walking: like a hunteress\nHaving her palaces: far above the sky\nCalled Lucina: there she shows her brightness\nOf hunting, hawking, and fishing: chief goddess\nEvery month her course: she renews it.\nNow full, now wane, now bright now pale in hue,\nMercure, called Mercury for man's great need,\nGod of eloquence and merchandise,\nArgon first discovered craft of sheep and sail,\nAnd Neptune, the sea's command can devise,\nTo pass the sea in many various ways,\nNecessary for merchants is this skill,\nTheir stuff and bales, from land to land to carry,\nPhebus first discovered a craft of medicine,\nBy touch of powders vain and inspections,\nEsculapius taught forth the doctrine,\nTo know the qualities of the four complexions,\nOf lectures, drugs and potions,\nAnd among all, nothing is more meet,\nThan man's health, a temperate diet,\nAuthor of grammar was once Precian,\nEuclid excelled in the craft of geometry,\nTullius was famous in rhetoric,\nHermogenes, father of philosophy,\nBoethius wrote of music and melody,\nOf metaphysics wrote Aristotle,\nAlbumazar also astronomy,\nFinders of sciences and virtuous increases,\nOf the seven sciences called liberal,\nGrammar teaches congruity and writing,\nAnd philosophy in particular.\nArs metrica / craft of proportionality\nMusic concord / and Rhetoric eloquence\nAstronomy by daily motion\nThe world governs / by heavenly influence\nSaturn disposes / a man to melancholy\nJupiter raises / a man to great nobility\nMars instigates / war and envy\nPhobus grants / wisdom and high prowess\nMercury / changeability and duplicity\nThe moon mutable. Now glad. & now dreary\nAnd Venus / full of newfangledness\nMakes men unstable in her living\nAries is hot and also choleric\nAnd in the head / keeps his dominion\nTaurus in the throat / is man hoarse or sick\nThat part has he in support\nGemini also / by revolution\nHas in arms his influence and working\nHow should a man then be steadfast in living\nCancer governs / the breast\nOf the heart / Leo holds the lion's share\nVirgo the governance / has of two\nOf nails and womb / and Libra lowers down\nThe members of man / Scorpio governs\nBy this reasoning / philosophers say.\nA man cannot be steadfast in living, as signs indicate: Sagittarius governs his thighs and knees, Capricorn his knees and legs. The calf belongs to Aquarius, and feet I will not tarry to discuss. Pisces keeps them in its care. How can a man be steadfast in living? The sanguine man, of blood, has hardiness wrought to be generous and large of dispense. The phlegmatic woman, slothful and dull, shows a white face and rude eloquence. Given such differences by complexions variously working, answer this: How a man might be steadfast in living. The coleric man, subtle and deceitful, is quick-tempered and not treatable, full of envy, malice, and rancor. Dry and thirsty, he is a great waster, disposed to many a varied thing, with pomp and boast hasty to do rigor. Such men are stable in their living. Melancholic, of his complexion, is disposed by nature to be fraudulent.\nMalicious and forward, by discord he creates,\nWith double intent those things that bring displease,\nWhich things are eased by good advice, I conclude,\nAs confirmed in my feeling, in sentent,\nFew men are steadfast in their living,\nThe world so wide, the air so changeable,\nThe celestial man so small in stature,\nThe ground and cloth of clothing so mutable,\nThe fire so hot and subtle in nature,\nWater never in one, what creature,\nMade of these four, which are so fleeting,\nCan be stable here in this living,\nMan of the earth has sloth and heaviness,\nFlux and reflux, by water made unstable,\nLindelily of the air, he has also sweetness,\nBy fire made hasty, wood and not treatable,\nTo earth again, by comparable process,\nSeldon or never, in one point abiding,\nHow should he then, be stable in living,\nFire resolves earth to be water,\nAnd watery things, fire tears in the air,\nMakes hard things soft and fire naturally,\nSo changes many things variably,\nThough hard he is, that shines bright and fair.\nWhich element has great working in man, and how should he be stable in living?\nYear of kind gives Inspiration,\nTo man's heart, thing most temperate and kindly heat,\nAnd subtle air, and a great medicative,\nTo temper spirits, by vegetative power,\nSince air in man is thus changing,\nHow should he then be steadfast in living?\nWater, some while is congealed to crystall,\nCold and moist, as of its nature,\nNow ebbs, now flows, which in particular,\nThe might of the moon does her course renew,\nAnd since this element, by record of scripture,\nIs one of the four, compact of our making,\nI would inquire, what manner of creature,\nMade of these four, was steadfast in living?\nMan has in summer drought and heat,\nIn their books as authors delight to express,\nAnd when Phoebus enters the Aries,\nDigests humors upward, do they dress,\nPoor open that season of sweetness,\nAnd exaltations, diversely working,\nHow should man be stable in living?\nAutumn to Verge, fruitful is contrary.\nAs Galyen says in all his qualities, disposing a man to vary, to many uncouth strange infirmities, of canicular days, taking the properties by revelation, many fold changing. How should men then be stable in living? Man has in winter, in this pleasant life, by disposition, cold and moist, which season is to me unnutritive, spoils herb and tree of their fresh beauty, closes and constrains the poor me. Causes kindly heat, inward to be working. How should man then be stable in living? By Uther, man has heat and also moisture between both. In which twain, great lust he does recover, if cold him not put in dis temperance. This meaning with dread is man's governance. Always in no certain, by record of writing, how should he then be able in living? The months vary each one, and hard it is all weather for to know, The time somewhile is gracious and benign, and upon hills and valleys that are low, The four winds, contraryous do blow.\nIn every storm, some are relieving and some overthrowing. How should a man be steadfast in living? The worldly answer: fortune is transmutable. Trust in lordship is a false security. Every season varies, friendship is unstable. Now myrth now sorrow, now health now sickness. Now ebb of poverty, now floods of riches. And I stand in change, now loss, now winnings. Tempest at sea and winds' sturdiness make men unstable and fearful of living. Titan sometimes freshly appears. Then comes a storm and does his light deface. The soil of summer with flourishing gladness. Winter's razor does them a way race. All earthly things suddenly do pace. Which may here have no sure abiding. Also, all estates falsely fortune does menace. How should a man be steadfast in living? Behold and see the transmutation. How the season of green lusty age forces Iuuentus, strong, hardy, as a lion. Time of manhood, wisdom led of courage. And how decrepitus tears to dotage.\nCast all in an almsbox and forget nothing\nAnd thou shalt see in this life a pilgrimage\nWhich there is no steadfast abiding\nAnd pray thy Lord, who is eternal,\nThat sitteth so far, above the stars seven,\nIn his royal place, most imperial,\nTo grant the grace, in this mortal life,\nContrition, shrift, how thou wilt, at departing,\nAnd ere thou part hence, remission final,\nTo guard thee the life where joy is everlasting. Amen.\nThis in printing in Westminster ink. street. For me Julianus Notarii.", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "STatuta bonu\u0304 publicum concerne\u0304cia edita in par\u00a6liamento tento apud westmonesterium xiiij di\u00a6e Octobris Anno regni Illustrissimi Domini nostri Regis Henrici septimi\n\u00b6The statutes concernyng the comyn weele made in the parliament holde\u0304 atte westmestre the fourtenth day of Octobre. In the reygne of our souerayne lorde the king. kyng henri the leuenth. the enleuenth yere.\n\u00b6The table of euery chapitre or acte folowynge / \n\u00b6That men gooyng to bataylle wyth ye prynce &c\u0304. shall not be atteynted Capi\u2223tulo. primo.\n\u00b6For punyshment of vagabundes & beggers Capitulo. .ii.\n\u00b6That actes afore made agaynst vnlawfull reteynours. ryottes &c\u0304 shulde be putte in excucyon Capitulo. .iii.\n\u00b6That one weyght and one mesure shall be vsyd. thorugh all this reame Capi\u00a6tulo. .iiii.\n\u00b6The names of townes lymytted for ye sauf custodie of weyghtes & mesures accordyng to the kynges standarde Capitulo .iiii.\n\u00b6For puttyng away weares in the porte of Southampton Capitulo. .v.\n\u00b6For packyng & payen custumes of wullen clothes Capitulo. .vi.\n\u00b6For\nFor punishment of rotes, Chapter VII.\nFor punishment of usurers, Chapter VIII.\nAn act concerning the Inhabitants of Northe and Southe Tyndale, Chapter IX.\nFor levying of the arrears of the last benevolence granted, Chapter X.\nAn act concerning taking of apprentices in the city of Norwich, Chapter XI.\nFor writs to be given and learned counsel to be assigned to the poor people without payment, Chapter XII.\nThat horses shall not be conveyed out of the land without the king's license, nor mares over the price of six shillings and eight pence, Chapter XIII.\nThat strangers made denizens shall pay custom and subsidies as strangers, Chapter XIV.\nAgainst untrue demesne of sheriffs and their officers in holding their counties, Chapter XV.\nFor keeping of the watch in Calais, Chapter XVI.\nAgainst destroying of orchards and gardens with unlawful guns, Chapter XVII.\nFor not being with the king intime of need and others, shall lose fees and annuities.\nthe king our sovereign lord calling to mind the duty of all his subjects of this his realm, and that they, for the same reason, are bound to serve their prince and sovereign lord during the time being in his wars for the defense of him and the land against:\n\nthem granted Capitulo. .xviii.\nAgainst unlawful making of feather beds. Capitulo .xix.\nAgainst women covering lands moved by the first baron Capitulo .xx.\nFor inquiries to be charged within London Capitulo. xxi.\nFor wages of horses in husbandry & of artificers & laborers Capitulo .xxii.\nFor gorging and packing of salmon, eels and herring Capitulo .xxiii.\nFor punishing of perjury & lessening the penalty in attainder Capitulo .xxiv.\nFor punishing of perjury by examination of the Chancellor Treasurer Capitulo .xxv.\nFor holding the sheriffs tours within counties of South, Surrey and Sussex Capitulo .xxvi.\nFor fustians to be shorn with the broad shears Capitulo .xxvii.\nEvery rebellion power and might rose against him. And with him to enter and abide in service in battle, if the case required it. And that for the same service, whatever fortune fell by chance in the same battle against the prince's mind and will. As in this land, it has sometimes happened. It is therefore ordered, enacted, and established by the king, our sovereign lord, by advice and assent of the spiritual and temporal lords and commons in this present parliament assembled, and by authority of the same, that henceforth no manner of person or persons whatsoever, attending upon the king and sovereign lord of this land for the time being, shall forfeit or lose anything for doing their true duty and service of allegiance.\nPerson(s) who truly and faithfully serve allegiance in the same, or are in other places by his commandment in his wars within this land or without, shall not, for the same deed and true service of allegiance, be in any way convicted or attain high treason or other offenses for that cause by act of parliament or otherwise by any legal processes whereby he or any of them shall forfeit life, lands, tenements, rents, possessions, hereditaments, goods, cattle, or any other things, but shall be utterly discharged of any vexation, trouble, or loss.\n\nAnd if any act or acts or other legal processes thereafter concerning the same happen to be made contrary to this or denounce it, then the act or acts or other legal process of the law, whatever they may be, shall stand and be utterly void.\n\nProvided always that no person(s) shall take any benefit or advantage by this act who shall hereafter decline from his or their said allegiance.\nThe king's grace most earnestly desires among all things the prosperity and restfulness of this his land and his subjects thereof, to live quietly and securely, to the pleasure of God and according to His laws. Intending always of His mercy, he therefore pursued, in a statute made in the time of King Richard the Second, a reduction of them to this state by softer means than by extreme rigor. Considering also the great charges that should accrue to his subjects for bringing vagabonds to the gaols according to the same statute, and the long staying of them therein. By which, by little likelihood, many of them would lose their lives. In moderating the said statute, his highness wills, by the authority of this present parliament, it be ordained and enacted. That where such misdoers shall be committed to the common gaol there to remain, as aforesaid. That the sheriffs, mayors, bailiffs, high constables, petty constables, and all other governors and officers of cities, boroughs, towns, townships, and other places, within.\nThree days after this act is proclaimed, make a diligent search and take or cause to be taken all vagabonds and suspect persons living suspiciously. And those taken shall be seated in the stocks there to remain for three days and three nights. And they shall have no other sustenance but bread and water. And after the said three days and three nights are over, they shall be released and set at large, and then commanded to avoid the town. And if afterwards he is taken in such default in the same town or township, then he shall be seated in the stocks by the space of six days with like diet as before mentioned. And if any person or persons give any other meat or drink to the said misdoers being in the stocks in accordance with the aforementioned form, or the same prisoners favor in their misdeeds, they forfeit twelve pence for each time so doing.\n\nAlso, it is ordered by the said authority that all manner of beggars not able to work within six weeks next after the proclamation of this act go and stay and abide.\nIn his hundred where he last dwelt, or where he is best known or born, he is to remain or abide without begging from the said hundred on pain of punishment, as previously stated. And no man is to be excused by being a clerk of one university or of another, unless he presents letters from the Chancellor of the university from which he says he comes. Nor is anyone to call himself a soldier, shoemaker, or true man without bringing a letter from his captain or from the town where he landed. And he is then to be commanded to go the straight way into his country.\n\nFurthermore, it is ordered by the aforementioned authority that if any sheriff or other officer fails to execute these provisions regarding every vagabond, hermit, or beggar able to labor or pilgrim or sailor who comes within his sight or of whom he has knowledge within the town where he holds authority, he is to be punished as often as such persons come.\nEvery misdoer, unexamined and unpunished as previously stated, departed within a day. For every misdoer who departed, the lord of each hundred within this realm and the sheriff in his tourney have authority to inquire about it in his hundred and tourney. The lord of the hundred is to have 20d for every default found. The sheriff is to inquire in his tourney about such escapes within his jurisdiction and is to have 20d for every such default found. And the penalized person, by this ordinance, is to be forfeited to any officer or other person for no punishment of vagabonds and other misrule persons within every city where mayors and aldermen are, it is ordained and enacted by the said authority that the profit of every such forfeiture is to go to the alderman of every ward where such forfeiture is had or made, and it is also lawful for any man entitled to have the said forfeiture distrained.\nIt is ordered and enacted by the said authority that no apprentice or servant of a husbandman, laborer, or artificer play at the tables from the 10th day of January next coming onwards, except for food and drink or at the tenants' closes, dice, cards, bowls, or any other unlawful game, in any way, outside of Christmas. And in Christmas, they may play only in the dwelling house of their master or where their master or any of the said servants is present, upon payment of wages, for one day in the stocks openly. And the household where dice-playing, ten-pins, bowls, or any other unlawful games mentioned before are used otherwise than aforementioned shall be used only as aforementioned. And lawfully, it shall be presented before Justices of the Peace, the mayor, sheriff in his tour, or steward in his lett, that proceedings be made upon the same as upon an indictment of trespass against. The master shall present the case before Justices of the Peace.\nThe king's peace. And it is ordered that the said offender be admitted to no fine under the sum of 5 shillings 8 pence. And that it is lawful for two of the justices of the peace, one of whom shall be of the Quorum, with their authority, to reject and put away common ale selling in towns and places where they think convenient, and to take surety of the keepers of alehouses for their good behavior by the discretion of the said justices. And in the same, to be advised and agreed upon at the time of their sessions. / Provided always that the minister of punishment of vagabonds and beggars aforesaid may and shall be had for women with child and men and women in extreme need by him who has authority to do the said punishments, this act notwithstanding.\n\nThe king, our sovereign lord, calling to mind that many good statutes and ordinances have been made for the punishment of riots, unlawful assemblies, retainers, and receiving of livestrees signs and tokens unlawfully, extortions, maintainances, and imbracery.\nExcessive taking of wages contrary to the statute of laborers and artificers. The use of unlawful games, inordinate apparel, and many other great enormities, as well as fences that are committed and done daily contrary to the good statutes, for the great displeasure of Almighty God and the great detriment of the common law of this land. Notwithstanding, generally, the justices of the peace in every shire within this realm, in open sessions, are given in charge to inquire into many offenses committed contrary to various of the said statutes, and juries are strictly sworn and charged by the said justices to inquire into the premises and present the truth, which are hindered from being found by imbracery, maintenance, corruption, and favor by occasion, whereof the said statutes cannot be put into due execution. For reform, whereof, before this time, the said offenses, extortions, contempts, and other,\n\nCleaned Text: Excessive taking of wages contrary to the statute of laborers and artificers. The use of unlawful games, inordinate apparel, and many other great enormities, as well as fences that are committed and done daily contrary to the good statutes, for the great displeasure of Almighty God and the great detriment of the common law of this land. Notwithstanding, the justices of the peace in every shire within this realm, in open sessions, are given in charge to inquire into many offenses committed contrary to various of the said statutes. Juries are strictly sworn and charged by the justices to inquire into the premises and present the truth. However, these inquiries are hindered from being carried out due to imbracery, maintenance, corruption, and favor by occasion, making the enforcement of the said statutes impossible. Before this time, such offenses, extortions, contempts, and others, have obstructed their execution.\nThe premises cannot be conveniently punished by the due order of the law unless first found and presented by the virtue of 12 men sworn to it. Which, for the reasons previously mentioned, will not find or present the truth. Therefore, by the advice and assent of the Lords spiritual and temporal, and the Commons in this present parliament assembled and by authority of the same enacted or ordained and established:\n\nHenceforth, the Justices of Assize in the open sessions to be held before them and each of them, as the Justices of the peace in every county of the said realm upon information for the king to be brought before them, shall have full power and authority by their discretion to hear and determine all offenses and contempts committed and done by any person or persons against the form or dignity and effect of any statute made and not repealed. And the said Justices upon the said information shall have full power and authority to award and make like penalties.\nProcess again the named offenders, and each of them against such persons as have presented and indicted before them for trespass done to the king's peace. And the said offender or offenders shall be duly punished according to the purpose and effect of the said statutes.\n\nAnd it is also enacted by the said authority that the person who shall give the said information for the king shall, by the discretion of the said justices, receive and pay to the said person or persons against whom the said information is given, his reasonable costs and damages in that behalf, if it is tried or found against him that he gives or marks any such information.\n\nProvided always that any such information extends not to treason, murder, or felony, nor to any other offense whereby any person shall lose life or member, nor to seize by force or on the same information any lands, tenements, goods, or chattels from the party making the same.\nInformacion: Provided also that the said Informacion shall not extend to any person dwelling in a different Shire than there as the said Informacion is given or made. Granting to every person and their cities and towns all their liberties and franchises to them and each of them of right belonging and appertaining.\n\nRequest the commons in this present parliament assembled where diverse acts, statutes, and ordinances in the times of the noble progenitors and predecessors of our sovereign lord the king have been made be one measure and one weight throughout this noble realm. And also that in every city, borough, and town within the same realm upon certain and severall penalties in the said statutes and ordinances limited, should be common balance with common weights and measures marked according to the standard of the Exchequer. By which and other like balances, weights, and measures marked according to the said standard, all men should buy and sell in avoiding of all fraud and.\nDiscord arises because acts, statutes, and ordinances have not been observed and kept as they should be in this present parliament. This has been reminded to the great hurt and vexation of many of the king's subjects in this realm. For remedy, it is of your abundant grace and charge, our most gracious sovereign lord, by the assent of the Lords spiritual and temporal and by the commons in this present parliament, enacted and established:\n\nTo the knights and citizens of every shire and city assembled in this present parliament, barons of the five ports, and certain burgesses of burgh towns or they from departing this parliament:\n\nThe weights and measures which our sovereign lord has caused to be made of brass for the common weal of all his subjects and lieges within this his realm, England, according to the king's standard of his Exchequer of weights and measures, be delivered.\nas they have been in the eschequer of our said sovereign lord, and that the said knights, citizens and burgesses to whom the said weights and measures shall be delivered, as aforementioned, shall convey or cause to be conveyed on this half of the feast of Esther next coming, by the said citizens to their cities, and by the said knights to such borough or town corporate or market town within the shire for which they have been elected, as is specified and contained in a schedule annexed to this present bill. There to remain forever in the keeping of the mayor, bailiff or other head officer for the time being of the same city, borough or town, as the king's standard of weight and measure, And that inhabitants of all cities, boroughs and market towns within each of the said shires shall, on this half of the feast of St. John the Baptist next coming, make or cause to be made coming measures and weights according to the weights and measures above-mentioned, to remain within the said cities, boroughs and market towns.\nevery item and the weights and measures to be viewed, examined, printed, signed, and marked by the Mayor or other head officer in whose possession the aforementioned have authority and power to make a sign and print, under the sign and print for the same with a letter. H. crowned, to be printed, to assign and print similar weights and measures to every king's legate and subject, duly requiring the same. Taken for marking of every bushel at 1d. and from the said feast of the Nativity of St. John the Baptist no market or person within any city or market town may sell with any weight or measure except it be marked, signed, or printed in the manner and form aforementioned. No other person or persons outside the said cities' burgesses and market towns may sell except it be like and equal to the said standard, and every person, both within and without, by selling, must use a bushel sealed, signed, or marked in the aforementioned way, and none otherwise.\nAll mayors, bailiffs, and other officers in every city, borough, or market town shall cause weights and measures to be brought before them twice a year or more frequently as they think necessary. All defective weights and measures within the said cities, boroughs, and market towns are to be duly viewed and examined, and those found defective upon examination are to be immediately broken and burned. The party or parties responsible for such offenses shall forfeit, for the first offense, 6 shillings 8 pence; the forfeiture to go to the said mayor or any other having jurisdiction and correction in that regard. For the second offense, the offender shall forfeit 13 shillings 4 pence, and for the third offense, 20 shillings. For further punishment, the offender is to be set upon the pillory as an example to others. Two justices of the peace, one of whom shall have authority both by examination and inquiry, are to hear and determine the defects of the said.\nMayres Baylly and other officers, as well as buyers and sellers who violate this present act and ordinance, shall be fined and punished at their discretion. The defective weights and measures found shall be forfeited and burned. It is also enacted that there be only eight bushels raised and struck to the quarter of corn, and 144 li. to the stone of wool, and 26 stones to the sack. It is also ordained by the authority above mentioned that the justices of the peace above mentioned have authority to make similar proceedings against all persons found to be defective in the same way, and for such fines and penalties as if they were indicted before them for breaking the king's peace. And it is further ordained that every city, borough, and town which has a constable shall have weighed and measured commodities, sealed upon penalties in the same manner. The penalties in this regard.\nThis act shall not extend to any town which is not a city burgh or market town. Provided that this act shall not extend nor be prejudicial to any person selling or being by water measure within the ship's border, and that it be enacted by the authority above-mentioned, notwithstanding that the said water measure within the ship's border shall only contain: five pecks according to the said standard raised and struck. Provided also that the examination of defects above-mentioned and the punishment of offenders for every offense committed hereafter within any of the said five ports shall be done and administered by the lord warden of the said five ports or his lieutenant for the time being, and none other, notwithstanding. Provided always, this act of weights and measures extends not, nor is in any way prejudicial to the prince within the duchy of Cornwall, for any weights applicable to the Custos of the tin within the same.\nCounties of Cornwall & Devonshire. All such weights are to be used in an ordered, demured, and corrected manner as it has been used and accustomed before this time.\n\nWestminster:\nthe town of Appleby\nNorthumberland:\nthe town of Newcastle\nCumberland:\nthe city of Carlisle\nLancaster:\nthe town of Lancaster\nYorkshire:\nthe city of York\nLincolnshire:\nthe city of Lincoln\nDerbyshire:\nthe town of Derby\nNottinghamshire:\nthe town of Nottingham\nLeicestershire:\nthe town of Leicester\nWarwickshire:\nthe city of Coventry\nRutland:\nthe town of Uppingham\nNorthamptonshire:\nthe town of Northampton\nBedfordshire:\nthe town of Bedford\nBuckinghamshire:\nthe town of Buckingham\nCambridgeshire:\nthe town of Cambridge\nHuntingdonshire:\nthe town of Huntingdon\nNorfolk:\nthe city of Norwich\nSuffolk:\nthe town of St. Edmondsbury\nEssex:\nthe town of Chelmsford\nHertfordshire:\nthe town of Hertford\nMiddlesex:\nthe town of Westminster\nKent:\nthe town of Maidstone\nSurrey:\nthe town of Guildford\nSussex:\nthe town of Lewes\nOxfordshire:\nthe town of Oxford\nBerkshire:\nthe town of Reading\nShropshire:\nStafford, the town of Shrewsbury.\nHereford, the city of Hereford.\nGloucester, the town of Gloucester.\nWorcester, the city of Worcester.\nSalisbury, the city of New Sarum.\nSouthampton, the city.\nWinchester, the city of Southampton.\nDorchester, the town.\nExeter, the city of Exeter.\nLustleigh, the town of Lustleigh.\nLondon, the same city.\nBristol, the same town.\nDover, the castle of Dover.\nConstance, the same city.\nSouthampton, the same town.\n\nThe ports, havens, rivers, creeks, and arches of ships within this realm of England. And the costs of the same are now greatly annoyed, harmed, and decayed. In particular, the port of Southampton, which before this time had been the greatest haven, support, and reception for merchants and ships of this realm of England, as well as of Carrick galleys and other ships and merchants from other regions and countries, arriving and resorting to the profit of our sovereign lord.\nThe king orders that the great increase of merchants in this land and the common wealth and comfort of the country be joined, which is now lately greatly decreased and is likely to decrease further, due to various and many fishing weirs and other engines for fishing set between a certain place in the said haven called Calshord and another place in the same haven called Redbridge. Therefore, no great ship shall be able to come or arrive in the said haven without due and hasty remedy being pursued in this matter. For the remedy of this and for the common wealth of this realm of England and the increase of its merchants,\n\nThe king, by the advice of his spiritual and temporal lords, ordains and enacts that it is lawful for every man to abate, pluck away, and take away all and every of the said weirs and engines and every part of them at any time at their pleasure.\nin the haven between the places called Calshorde and Redbridge, directly without trouble or disturbance from any man, and that no man lets trouble, vex, hinder or sue the pluckers, takers away of the said weares and engines or them upon pain of forfeiture of 40s. for each of them that so lets, troubles, vexes or hurts. And if any person or persons from henceforth make levy fix or set weares or engines for fishing stone timber or earth in the said haven directly between the said places, then he or they that so do shall forfeit \u00a35 for the one half of either of the said sums to the king our sovereign lord, and the other half to him or them that will sue in that behalf by debt plea or bill or in form of action in the king's Eschequer. And the defendant in such debt plea or bill of information shall not be impleaded nor any protection be allowed for him nor admitted to wage his law in that behalf. And this act to endure the space of.\n.xx. yeres nowe nexte ensuynge / \nWHere as in the parlyament holden at westmyster the twelfyth yere of ye reyne of kynge Edwarde the forthe late kynge of Englo\u0304de amo\u0304g oth\u00a6er thinges it was ordeyned establisshed and enacted that where ony wul\u00a6len clothes were or shulde be packed in ony porte wythin this realme of Eng\u2223londe and thenne to be caryed from thens to ony porte within this realme to be caried ouer the see. that thenne the same clothes so to be packed & caryed. shuld be packed in the presence of the custumers & countrollers of the porte where ye same clothes sholde be soo packed / And that the custumes and subsidies of the sayd clothes due to the kynge sholde be payed and content vnto the Collectours of the custume within the same porte as in the sayd acte playnly apperith. whi\u2223che acte for dyuers and many causes and co\u0304sideraco\u0304ns is thoughte hurtfull & preiudiciall aswell vnto the kynge our souerayne lorde as to the marchauntes In consideraco\u0304n wherof be it ordeined establisshed & enacted by ye\nKing our sovereign lord, by you assemble the Lords spiritual and temporal, and the Commons of this present parliament, by your authority. It is ordained and enacted, from henceforth, that the custom and subsidy of all woolen cloths to be shipped or carried over the sea wheresoever they may be packed, shall be paid to the Customers of the port or ports where any such clothes shall be laden or shipped, or to their deputies. This act or any other act made here before to the contrary notwithstanding.\n\nWe pray the Commons of this your land in this present parliament assembled, that for the great security, peace, and tranquility of your said commons, true liege men and subjects dwelling in this your realm, diverse good statutes, acts, and ordinances have been made in times past and ordained and stabilized to subdue and punish riots for the unlawful rising and leading of your people, riots, routes, and other unlawful assemblies. Whereby many evil deeds endangered, perils, and fears have grown among your subjects.\nand there upon great penalties were set upon the said rioters and offenders, as in various remembered statutes, acts, & ordinances in the days of your noble progenitors at several times made or provided and more at large do likewise and may appear yet the same acts notwithstanding. Some persons not driving God. Their sovereign lord nor the punishment of the laws made and had in this beale law as the laws require. And if any indictments be had, it shall be made upon such persons as so retreat and absent themselves and nothing found against the said principal rioters in dispute and fraud of the said good statutes, acts, and ordinances thereof made, to the great courage and boldness and comfort of the said evil doers. Most danger, jeopardy, and peril of your said well-disposed subjects and to the worst example that may ensue if hasty remedy therein is not provided. It may therefore please your highness of your most loving disposition to bear and owe to the common weal of this realm.\nPersons within your realm, of whatever estate or condition, are forbidden, by the advice of the spiritual and temporal lords and the commons in this present parliament assembled and by authority of the same, to unlawfully assemble or lead your people within your realm without your command or authority of your law, and to commit any riot. If the party injured or any other person complains to the justices of the peace within the county where such riot is done or to any of them having authority to inquire of the same, a bill containing the riot and the circumstances of the same, and of what town, shire, mystery, or condition every person against whom the complaint is made is dwelling, or else if the said rioters are indicted thereof, shall be produced.\nThen, upon the said justices and each of them have authority and power at the next general sessions of the peas within the same county to be held after the complaint or indictment of the same justice, to make proclamation that the said master or masters principal or principals leader or leaders who unlawfully cause the said people to gather or rise, appear personally at the next general sessions of the peas after the said proclamation is made. And every other person or persons who were present and attended upon him or them by his or their commandment contained in the said proclamation at the said route and assembly, personally appear at the said next sessions of the peas next after the said proclamation is held within the said county. At which day, if the said master or masters principal or principals, leaders or leaders, or any other or the aforementioned offenders appear. Then, he or they are to be put.\nIf a person is asked to answer to such a complaint or indictment, and it seems reasonable for him to do so at the time the complaint was discussed. And if he or they refuse, they are to be committed to prison until they are willing. If any of the persons against whom such a complaint or indictment is had or made dwell in a different county than where the riot and assembly is made, then the justices to whom the same complaint or indictments are had or made shall send a transcript of the same complaint or indictment to some justice of the peace in the county where such person is dwelling, requesting him to cause proclamation to be made at the next general sessions of the peace in that county to be held, that the same person or persons appear at the next general sessions of the peace in their presence where the said riot is done next after the same proclamation is made. And if the same person or persons dwelling in a foreign shire appear, then like orders are to be had for them.\nAnd if the persons appearing as specified in the proclamation are dwelling in the said shire where the said riot is supposed to be done or made, and if the same person or persons, or any of them against whom such proclamation is made in the county where the said riot is supposed to be done, make default and do not appear at the said general sessions to him or them limited in the said proclamation, and afterwards make default and do not appear at the next general sessions after that, then like proclamations be made as aforesaid.\n\nAnd if any of the said rioters against whom proclamation is made in a foreign shore where they are dwelling make default at the day and place in the said proclamation to them limited, then he or they in whatever of the said shires they dwell who so make default, shall be summoned and brought before the same court and convicted upon the same default of the said riot and unlawful assembly.\nIf they were not excused by the due order of the law, and they cannot make a lawful excuse that the said justices deem reasonable by their discretion, then such process is to be awarded against them as is customary upon condemnations in your common bench, at the suit of the party. And the said justices of the peace have authority and power to hear and determine the rehearsed causes, both by bill before them and by indictments, and to proceed and determine the same by inquestes according to the course of the common law. And the party thereby and thereon is to stand committed as perfectly as if they were committed by due process of the law. And if the said master or masters principal or principals, leader or leaders, or any other previously rehearsed offender is committed upon these matters, then he or they are to be committed to prison. There to remain and abide without bail or mainprise for such time and space as shall be thought.\nAnd then he or they depart from prison to pay their fine, as determined by the said Justices. It is enacted by the said authority that every principal or principals master or masters, leader or leaders, and other offenders, as determined by the said Justices, be bound to the King's peace from thenceforth for such sums of money as the said Justices consider. The surety to stand, as determined by the said Justices. If the said riot and unlawful assembly are committed with the number of 40 or more persons or fewer than 40, and if, in the discretion of the said Justice, it is heinous, then if the said principal masters, leaders, or others who have appeared and are convicted, they remain in prison until the time that\nThey have found sufficient surety for the master or masters to appear before the king and his council at a certain day, as limited by the said justices. The record of the conveyance, once sealed by the keeper of the gaol rolls of the said records, is to be sent to the king our sovereign lord and his council, with the intent that his highness and his council may award such imprisonment and fines for the principal or principals, leader or leaders of the said master or masters as they shall deem fitting. If the complaining party cannot prove the matter of his bill to be true, he is to pay reasonable costs and damages to the party vexed, as deemed reasonable by the same justices. The same proceedings for costs and damages are to be brought against the complaining party for the aforementioned rioters' conveyance.\n\"Said rotes were paid for the payment of their fines. If the said complainant or complainants have not sufficient restitution for the party and parties so vexed or troubled in the aforementioned manner, then he was immediately to be committed to the common gaol by the said justices to remain the time and space as they should think convenient and reasonable. And this act endured only until the next parliament.\n\nPray, Commons in this present parliament, that in the parliament held at Westminster in the third year of your most noble reign, it was enacted, ordained, and established that for and on account of bargains grounded in usury colored by the means of new cheats or exchange contrary to the law of natural justice, certain punishments and penalties should be imposed on the offenders in that behalf, as more is contained in the said act.\"\nThe king our sovereign lord, by assent and advice of the spiritual and temporal lords and the commons in this present parliament, and by authority of the same, ordains and establishes that all manner of person or persons lending money to any person or persons, taking for the same loan one thing more besides or above the money lent by way of contract or covenant at the time of the loan, and receiving no lawful penalties for non-payment of the same money lent: and that all manner of person and persons who sell goods, chattels, or merchandise to any person or persons being in need, and the seller himself or by his broker or factor in that behalf, against the same goods, chattels, or merchandise of the same person to whom they are sold.\nThey were sold, being in necessity of their broker or factor within three months after they were sold for a lesser sum of money than they were originally sold for, knowing that the same goods were bought back again by the same buyer or buyers to be sold in the same manner beforehand. And every person or persons lending or taking any money to any person or persons to a certain time and taking lands rents or any hereditaments or other securities for perfect and sure repayment of his or their money lent at the assigned time without condition or adventure, and also at the time of the loan or taking of the said money, the borrower or taker of the money appoints or contracts the lender or takers as receivers of the revenues and profits of the lands, tenements, or hereditaments of him who borrows or takes money by a certain time. Forfeits the greater part of the value if any of the promises are broken.\nmoney of the said merchandises, goods and chattels, merchants as aforementioned, sold or leased after such value as they were sold or leased for, in any of the forms aforementioned. Of which the king shall have one moiety, and the party seeking redress the other moiety. If no one seeks redress, then the king shall have the whole. And this suit for the aforementioned penalty and forfeiture to be as valid at the king's suit as any other. And such process to be had in the same court of record. And so for the lords of North Tindal and South Tindal, not only in their own persons but also frequently accompanied and confederated with Scottish enemy forces hostile to this realm, have at many seasons in the past committed and done, and still daily and nightly commit and do, great and heinous murders, treasons, robberies, felonies, depredations, riots, and other great trespasses upon the realm.\nThe true and faithful liege people and subjects inhabiting and dwelling in the shires of Northumberland, Cumbria, Westmoreland, Exeter, the bishoprics of Durham, and a part of Yorkshire, have not, in times past, had treasons, murders, robberies, felonies, and other offenses punished according to the common law, due to the lawless practices that prevailed during the possession of any other lord or lords. As a result, the king's true and faithful liege people and subjects, inhabiting and dwelling in the aforementioned shires and places, cannot be assured of their safety of bodies or goods. Instead, they are either murdered or carried off to Scotland and there subjected to great destruction of body and goods and utter impoverishment.\never one less due and hastily remedied should be had and found in the premises. Inconsideration whereof, the king our sovereign lord, for very zeal and gracious favor that he bears to you, comes well of this his realm, not willing his true and faithful liege people, subjects, to fail in remedies in the premises. Has ordained, established, and enacted, by the assent of his lords spiritual and temporal, and the commons of the same his realm, in this present parliament assembled, and by the authority of the same, that the said lords and boroughs of north and south Tedale, now being in his hands and alleys, and tenements with them, whose possession so ever they be, and every part thereof, shall be gildable, and part of the shire of Northumberland aforesaid, and no franchises or franchised, but that all manner of the king's writs shall run, and all his officers. As well the wardens or wardens of the East and Middle Marches of England toward Scotland, their lieutenants or lieutenants, the justices of peace, sheriffs, coroners.\nAll officers and their deputies, and every one of them within the County of Northumberland aforementioned, and all their warrants and precepts shall be obeyed, and of great authority in the law by reason of this act within the said lordship and bounds of North and South Tynedale and in every part thereof, as in one other part of the said county of Northumberland. And over this, no person or persons of what estate, degree, or condition he or they be, who now has or who shall hereafter have authority or power in his or their own right or by any other man's, may grant or let for year or years, term of life, or at will, any lands or tenements within the lordship and bounds of North and South Tynedale aforementioned. Grant or let for year or years, term of life, or at will, any lands or tenements therein, unless the lessee or lessors before he or they take or occupy any such lease or lands have found good and sufficient security.\nsuficient surete atte the ieest two persones hauyng londes and tenementes within the sayd shyre of Northumbrelonde not beinge within the sayd lordship and boundes of North & South Tindale to ye full yerely value of fourty shelynges ouer and aboue alle manere charges and repryces / by recony\u00a6saunce to the kynge our souerayne lorde in .xx.li. before two at the leest of the Ius\u00a6tyces of the peas of the sayd Shire of Northumbrelonde for the tyme beynge wherof one shall be of the Quo{rum}. vpon this condicion that yf the sayd lesse or les\u2223sees within .viii. dayes warnynge to theym or ony of theym personally or open\u2223ly at his or their owne hous or in his or thyr paryssh chirche yeuen by ony of the sayd Iustices of the peas. the Shyref of the sayd Countie of Northumbrelond and warden of ye Eest & myddell Marches for ayenst scotlonde or his lietenau\u0304t personally appere not before the same Iustices of the peas warde\u0304 or lietenaunte at ony sessession or sessyons gaole delyuere warden court at suche place and dai within\nIn the shire of Northumberland, or on any day or days that they may be assigned, those individuals warned beforehand, upon being brought there, shall answer all treasonable felonies, murders, and trespasses, or attempts contrary to the true law, committed by them or any of them thereafter. The sum of 205 pounds shall be forfeited, with one half going to our sovereign lord the king and the other half to him or the one suing for it. The sheriff, or other justices before whom the recognition is or shall be taken after the execution of the offender, shall have full authority to inquire into the matter, take presentments and informations, and award process based on this act.\nExecution of and for the same, upon any presentment or information made thereon in like and as ample form as the king's justices of his Bench shall or may do for any recognizance taken before them for the keeping of the king's peace. And if any person or persons after the feast of Esther next coming take upon him or them to let or demise, as before rehearsed, any lands or tenements within the said lordship or bounds of North and South Tyndale where no such security is before had and found, that person and persons who so let or demised shall, by this same act, forfeit for every acre of ground and every messuage or dwelling place within the said lordship and bounds aforesaid by him or them so let or demised, forty shillings. The one half to the king and the other to him or them who will sue therefore. And that the justices of the peace of the said Shire of Northumberland for the time being, shall have like authority in all things.\nThings concerning this charter, as given by this act and ordinance to the parties named above, are void and of no effect. And all manner of lessor disputes regarding any lands or tenements within the aforementioned lordship and bounds of North and South Tyndale, for which no such security shall be had and found at the aforementioned feast of Easter, and so forth as was previously recited.\n\nIf any person or persons, of whatever estate or condition they may be, take upon himself or themselves after the aforementioned feast of Easter to enter, occupy, dwell, or inhabit any lands, tenements, or ground within the aforementioned lordship and bounds of North and South Tyndale, which are not his own inheritance in fee simple or in fee tail without unlawful or sufficient authority and sufficient surety as was previously recited, except he be a lord spiritual or temporal of this realm, and has imprisonment by the space of a year.\nwithout bail or maintenance, and continuing until he had found sufficient security to the king by recognition before the justices of the peace of the said county, to be of good behavior against the king and all his liege people.\n\nPray, the commons in this present parliament assembled, that where diverse and many of your subjects severally granted to your highness diverse sums of money of their free will and benevolence for the defense of this your realm towards the charges and great expenses that your highness sustained and bore for the said defense, both in your said royal voyage in the parts of France beyond the sea as on this side in and about the same. This your said highness took upon yourself in your most royal person for the said defense of this\nyour said realm, for the security, profit, and commodity of us all, your true liege men and subjects inhabited in the same. Of which sums of money, diverse your said subjects inhabited in the same have granted.\nSubjects have made full, lovingly paid to you true payments according to their grants and other various sums of money by divers your subjects to you in that party, which part remains not content and unpaid. Part of which remains in the hands of the said grantees and part in the hands of the Commissioners, Collectors & receivers in that party assigned for the levy, rendering and keeping of the same. This not only causes damage, loss, and harm to your said highnesses, but also to the murmur, grudge, and discontent of such your said subjects who have made their said payments on your behalf. Therefore, may it please your said highnesses, by the advice and assent of your spiritual and temporal lords and the Commons in this present parliament assembled, and by authority of the same, to ordain, enact, and establish that proclamation be made in every shire town and hundred within this your realm, that every person and persons who have not contended and paid the sums of money by them.\nGranted to your highness for the following reasons: That such commissioners, collectors, receivers, and other persons deputed to receive the same make payment thereof within three months next after the said proclamation is made to the said commissioners, collectors, receivers, or other persons who shall be thereunto deputed or signed by your highness by your letters patent under your great seal in like manner to be proclaimed; and that the said commissioners have authority and power to take every such person or persons as shall make default of payment by his body, and commit the same to the common gaol there to remain and abide without bail or mainprise until he has paid his said duties, or else finds sufficient surety for the payment of the same to the said commissioners, agreeable; and if any such person who has made payment of his said duty granted is deceased, that then the goods and cattle of him deceased being in the hands of [---] shall be seized.\nhis executures of admistratours not admynystred be charged and chargeable to the sayd payment / And that the sayd Commyssyoners haue lyke auctoryte & power to doo ordeyne and awarde processe for the leuy of the same / as the Ba\u2223rons of the kinges Eschequer doo and may doo for the kynges dutyes restynge afore theym of recorde in the sayd Eschequer \u00b6And the sayd Commyssyoners Collectoures or Receyuours afore this tyme therunto deputed or that hereafter for and to the same shall be deputed hauyng and takynge the Recept of the same your money or ony perell therof. be seuerally countable for the porcyons by the\u00a6ym seuerall receyued before your Tresorer of your warres that was by you as\u2223sygned in your sayd vyage royall or ony other persone or persones that heraf\u2223ter by your hyghnesse shalbe therunto deputed and assygned of and for all suche sommes of money as they seuerly haue receyued or shall come to theyr hondes before suche\nAuditours as by your hyghnes shall be assygned in that partye. And yf ony of the sayd\nCommissioners or Receivers shall not come to make their accounts on any day or at any place other than that specified in your privilege seal directed to them in the party that then, upon certification of the delivery of the said writs or privilege seals made by him who delivers them to the Chancellor of England for the time being. The said Chancellor, for the same time being, has authority and power to commission certain persons by his discretion to take the bodies of those who fail to appear and commit them to ward, except he has previously done so before the Treasurers or Commissioners. They are to remain there until they have made their accounts and satisfied the demands and paid the duty due on their said accounts to the Treasurer of your wars or to such other person or persons to your use as your grace shall appoint and assign.\nThat party to receive the same. And the king's highness, as if it were agreed before the Auditors assigned, in any of the king's courts of record between party and party in actions of accounts or else where the king was plaintiff in the said action of account,\n\nIt is also ordered by the said authority that the said Commissioners, the king's highness, shall, by their discretion, allow to the said receivers and collectors, for their reasonable costs and rewards, all sums of money by them received or to be received by the collector or receivers of the said sums of benevolence.\n\nProvided always, this act shall not extend to charge any heir of any man who has before granted any sum of money by way of his benevolence.\n\nPray the Commons in this present parliament assembled, that where the City of Norwich, which is an ancient city, is greatly decayed.\nespecially because of this, there is a statute made at Westminster in the seventh year of King Henry the Fourth, containing among other things that no person shall put a son or daughter to apprenticeship within any city or town in the realm unless they have lands or rents to the value of 20s. per year at the least, and this to be tested under the seals of two justices of the peace where the said child was born. Due to this statute, many and various great vexations, troubles, and losses have been caused to the citizens of the said city, not only for receiving their own children as apprentices but also for taking on others. As a result, the most substantial crafts in the said city, called weavers and clothiers by which crafts the wealth of the said city has and should be maintained, supported, and continued among other crafts there used, have greatly decayed. Consequently, the young people of the said city have been given to idleness, vices, and other various things.\nThe mayor and if no remedy is had in this matter, the destruction of the said City is imminent. Therefore, we implore your highness, with the spiritual and temporal lords and the commons in this present parliament assembled, by authority of the same, to enact, ordain, and establish that the citizens and every one of them forevermore shall be free to receive and take as apprentices the son or daughter of any person who will put their said sons or daughters to be apprentices in the said City. The statute mentioned and the penalties contained therein notwithstanding. And that they and every one of them forevermore shall be exempt and excused from every punishment and harm contained in the said statute. Furthermore, in the said City, for a long time past, no one has been allowed to take up the office of tanner, called \"teyerder,\" without permission.\nPersons, other than stamyns, who have not served a seven-year apprenticeship in the craft of worsted production, are now taking on this occupation due to the support and maintenance of various inhabitants of your city for their own gain. These individuals, who lack the knowledge and skill in this trade, cause significant harm and losses to the owners and other subjects in your realm through the cutting and other methods of the worsted wool. This results in damage to the reputations of the worsted production industry and the worsted shermen, as well as to the merchants who suffer such harm in the sheryng process for sale. If prompt action is not taken to address these issues and implement reforms, the consequences will be severe.\nBoth the said occupation of worsted making and also of worsted shearing, which God forbids, is likely to be destroyed for lack of good policy and order. Therefore, it may please your highness, by the authority aforesaid, for the common wealth of your merchants and other your subjects of this your realm, and for the conservation and sustenance of the said occupation of worsteds and worsted shearing, to enact or ordain and establish that henceforth no man shall take upon himself to shear worsted within the said City but if he has been apprenticed to the said occupation of worsted shearing for the space of seven years, or such as the masters of the said occupation within the said City for the time being approve of his craft and admit him. And those who take upon themselves the contrary, and the maintainers of him or them so doing, as aforesaid, each of them to forfeit for every default twenty shillings, half to you, gracious and sovereign lord. And half to the said occupation.\nMay and masters of the said worsted shering guild at that time, and no man inhabiting in the said city shall keep any sheriff of worsted within his house after the feast of Easter next coming, under the pain of 40s, as often as he is in default in the same. One half to be employed to our sovereign lord, and the other half to the said may and masters of the said worsted shering guild. And the said may and masters of the said worsted shering guild shall have free search of the craft of worsted shering in every place, both within the dwelling places of sheriffs, calenders, and other inhabitants in the said city and precinct of the same. And if any citizen or inhabitant of the said city denies the said wardens of worsted shering due search or goes contrary to this proclamation and ordinance, he shall forfeit the sum of 40s for every default. The greater part thereof to our sovereign lord, and the lesser part to the said may and masters.\nmayors and masters of the aforementioned craft/ The aforementioned fines to be paid in the form and manner prescribed for the correction of the craft and occupation of worsted weavers within the city / Provided that the aforementioned occupation of worsted shearing shall make or cause to be made no ordinary agreements concerning the said occupation among themselves, but such as the mayor for that time being with his brethren aldermen shall deem necessary and profitable to the king's subjects.\n\nRequest the commons in this present parliament assembled that where the king our sovereign lord in his most gracious disposition wills and intends impartial justice to be had, and ministry according to his common laws, to all his true subjects, both poor and rich, who are not able to sue according to the laws of this land / For the redress of injuries and wrongs done to them daily, concerning their persons, their inheritances, and other causes. For remedy\nIn behalf of the poor people of this land, not able to sue for their remedy according to the common law, it is ordered and enacted by your highness and by the spiritual and temporal lords and the commons in this present parliament assembled and by authority of the same, that every poor person or persons who have or shall have a cause of action or actions against any person or persons within this realm, shall have, by the discretion of the Chancellor of this realm for the time being, original writs or writs of (under penalty), according to the nature of their cause, therefore nothing paid to your highness for the seals of the same nor to any person for the writing of the same writ or writs to be hereafter sued for. And that the said Chancellor for the same time being shall assign such of the clerks who shall do and use the making and writing of the same writs to write the same ready to be sealed, and also learned counsel and attorneys for the same without any reward.\nTaking therefore, and if the said writ or writs are returned, if it is before the king in his bench, the justices there shall assign to the same poor person or persons learned counsel by their discretion, who shall give their counsel for nothing, and in the same way, the same justices shall appoint attorneys and attorneys for the same poor person or persons, and all other officers required and necessary for the speed of the said suits to be had and made, who shall do their duties without any reward for their counsel, help, and labors in the same. And the same law and order shall be observed and kept for all such suits to be made before the king's justice of his common pleas and barons of his Exchequer, and all other justices in courts of record where any such suits shall be.\n\nFor as much as many horses and mares of this breed in this land have been carried and conveyed out of the same to the parties beyond seas, which not only causes the smaller number of good ones to remain here.\nhorses are to be taken from this realm for their defense, but also the great and good pleasure of the same beyond the sea, where they were formerly within this land. The price of each of them is to be greatly increased hereafter, to the loss and annoyance of all the king's subjects with the same. For remedy whereof, it is ordained, enacted, and established by our sovereign lord, by the advice of the Lords Spiritual and Temporal and the Commons assembled in this present Parliament, by authority of the same, that from henceforth no person or persons shall carry or convey any horse out of this land without the king's special license, on pain of forfeiture of the same. Or any mare above the value of 6 shillings 8 pence without the king's special license, on the same pain of forfeiture of the same mare. The owner or his deputy shall receive for the same mare 6 shillings 8 pence at the time of the harvest, or else it not to be forfeited.\nAnd at the time of the season for the said mare or mares, they shall be praised by the head officers of the town where any such mare is taken and openly sold to the highest bidder. The king's half of the overprice above 6 shillings and 8 pence is to be delivered to the Customs officer of the said port, and it is not to be sold or conveyed by any person hereafter for less than 6 shillings and 8 pence, nor carried or conveyed through the same port without the king's license, in accordance with the customs for mares that have been practiced before. And for every mare conveyed or sold with the king's license in accordance with the aforementioned form, there shall be a penalty of forfeiture for every mare so shipped or sold.\n\nFurthermore, if any person at the port offers 7 shillings for any of the mares to be conveyed, it is lawful to accept it.\n\"Provided always that it shall be lawful for every person or persons being Denizens hereafter to carry horses beyond the sea, if the said mare is not already taken by the king's officer or the king's license is not in their behalf for the same mare to be obtained. However, it shall be permissible for any person or persons to carry a horse for their own use, not intending at the time of shipping the same to sell him, and that intent to be known by the other party who shall ship the same horse, taken before the customs or searchers of the same port. Where the king our sovereign lord is greatly displeased by merchants strangers, such as the king our sovereign lord has granted letters patent to be denizens, and they pay no other customs or subsidies for their merchandise, inward and outward, but as denizens under color whereof they pay no custom\"\nAll merchants, whether they be denizens or not, under the aforementioned conditions, are to trade their merchandise under their own names. However, they fraudulently enter the customs books as the merchandise of others, calling and recording the goods of other merchants as their own. This results in great loss and deceit to the king, our sovereign lord. Therefore, it is enacted by the king, our sovereign lord, the lords spiritual and temporal, and the commons of this present parliament, by authority of the same, that all foreign merchants and others made denizens shall pay customs and subsidies for their goods and merchandise, inward and outward, as they should have paid if such letters patent and grants had never been made to them.\n\nWhere great extortion is annually used and practiced in various counties within this realm of England by the subtle and untrue behavior of sheriffs, under-sheriffs, shire clerks, or any other officers holding or keeping the counties in their name.\nIf a man asserts a claim before the sheriff in the counties, or before the undersheriffs or the shire clerk in the same county, and diverse and many plaintiffs, both for debt and counterclaims, at their pleasure and unknown to the said plaintiff, affirm the said plaintiffs in whose name the said plaintiffs are asserted, if the defendant does not appear at every shire day or court having the same name, he shall forfeit for his default at each plaint 4d. There have been diverse times by conveyance between the said sheriffs, undersheriffs, shire clerks, and the other officers, the said defendants never attached to anyone nor warned according to the due form of the common law. Therefore, the same parties who have brought the suit have no knowledge of any such suit against them, and the said sheriffs, undersheriffs, shire clerks will cause diverse plaintiffs to be taken in the names of such parties.\npersons who are not in plain life / where the said defendant shall have like loss as previously stated / So that by the unlawful behavior of the said sheriffs, undersheriffs, shire clerks, for their default and negligence in their offices, and the connivance between the said sheriffs, undersheriffs, shire clerks, and other officers, causes the amercements to be in one year after the books are ingrossed to amount to a great and intolerable sum of money which sums of money are annually levied from the poor commons in the said counties by the sheriffs, undersheriffs, and shire clerks and other deputies, being of none substance neither in honor / which deputies take and levy more by extortion than is contained in their estates to the express pillage and impoverishment of the said Commons / Therefore it is enacted, ordained, and established by the king our sovereign lord and by the assent of the spiritual and temporal lords and the commons in this presence.\nparliament assembled & by the same authority, neither sheriffs under-sheriffs, clerks, nor any other person in their names or by their commandment shall take and enter any pleas in their books in anyone's name, except the party plaintiff be in his proper person present in the courts or else by a sufficient attorney or deputy known to be of good name and disposition. The same party plaintiff shall find pledges to pursue his said plea against such persons as are known in that county. And the party plaintiff shall have but one plea for one trespass or contract. If the said sheriffs, under-sheriffs, or clerks take and enter or cause to be entered any more pleas than the plaintiff supposes he has cause of action against the defendant, then the said sheriffs, under-sheriffs, or clerks who enter or cause to be entered any such pleas contrary to the said provision and ordinance, shall forfeit for every default twenty shillings, the one half thereof.\nThe parties involved in the dispute were required to present their case to our sovereign lord, the king, and the other party to him or them who wished to sue and prove the same matter through an action of debt or Informacion in the Exchequer. Additionally, the Justices of the Peace in the same counties and each of them were granted authority to examine the sheriffs, under-sheriffs, or shire clerks and plaintiffs upon complaint of unlawful harm. If the Justices of the Peace or one of them discovered, through their examination, a deficiency in the sheriffs, under-sheriffs, or other shire clerks in entering the pleas improperly for their own advantage, as previously stated, then the sheriffs, under-sheriffs, and shire clerks were to be convicted and attainted of the same offense without further inquiry or examination. The sheriffs, under-sheriffs, and shire clerks were then to forfeit 40 shillings to the use of our sovereign lord the king for each deficiency, and the Justices of the Peace who conducted the examination were to certify this.\nsame examina\u00a6cion within a quarter of a yere in to the kynges Eschequer vpon payne of .xl. s. And ferdermore that the sayd shirefs and vndshirefs and shire clerkes make or cause to be made a sufficient presept to the bayllyfs of the hundredes to atta\u2223che summone or warne the defendauntes that are so in sute to appere and ans\u2223were to the sayd playntes / And yf there be ony defawte in the sayd bayllyfs of ye hundredes in warnynge of the sayd defendaunce to appere and answere to the sayd playntes commended agayne theym theyr Courtes in executinge their sayd offyce / that thenne the same bayllyfs shall forfeyt for euery defawte vnto our souerayne lorde the kynge .xl. s. and to be atteynt and conuicte therof by lyke examynacion of ye Iustices of peas or euery of theym as before is reherced / And that the same shirefs vndershyrefs shyre clarkes and theyr deputies for the ti\u2223me beynge shall make none estrettes to leuy the sayd shyrefs lamercyamentes vntyll suche tyme that two Iustyces of peas wherof one shall be of\nThe Quorum have viewed and overseen their books. And that the indictments be ended between the said justices of the peace and the said sheriffs and undersheriffs, and sealed with their seals. One part to remain with the said justices of the peace, and the other part with the said sheriffs or undersheriffs, to understand the intent that if any dispute arises or unbe becoming conduct in them in making of their books. And that those persons shall be gatherers of the same amercements as bailiffs or other officers, sworn by the said justices of the peace that they take no more money than is forfeited and contained in the ostreytes sealed with the seals of the said justices of the peace, upon the same pain of forfeiture as before is rehearsed. Thereof the same gatherers to be convicted by examination of the justices of the peace shall be appointed, and named at the general sessions after the feast of St. Michael the archangel, by him that is Custos Roculorum of the said counties, or else by the eldest of the Quorum in his absence.\nThe oversight and control of the said sheriffs, under-sheriffs, and shore clerks, and other officers, and the said sheriffs' amercements, and the said justices of the peace upon suggestion or information of the party so grieved shall make like process as in an action of trespass against the said sheriffs, under-sheriffs, or shore clerks, and other aforesaid officers misbehaving as before is rehearsed, for to appear before them to answer to the said suggestion or information.\n\nWhere King Edward the Third, upon the winning of the town of Calais established and made diverse good statutes, ordinances, and laws within the same town for the sure and safe keeping of the same. And thereupon, for the same intent, gave diverse tenements and fair places built there, to divers lords and noble men of his army freely to them and their heirs, without any rents or charges yielding for the same, save only the finding of certain watches limited to every of the said places for the sure keeping of the same town.\nspecifically, the lords and honorable men should be better and more securely kept and maintained. And so it is now that the owners of the premises consider not their said charges nor do they bear the said watch by them as is stated by me, thereby causing the burgesses of the said town great and importable loss, which they cannot continue and sustain without the king our sovereign lord providing relief for the town. For the remedy of which, the king or sovereign lord, by the authority of the lords spiritual and temporal and the commons of this present parliament, ordains and enacts that whoever holds any freehold within the town of Calais from which any annual charge goes towards the keeping of the said town for watch or otherwise, that he ceases in doing the said charge by the space of a year and a day.\nThen the said freehold is seized into the king's hands. He is to have it and his heirs, and during the time it is in the hands of the king's High Treasurer of Calais, the profits thereof are to be taken for the use of the king, and the charges going out of the said freehold towards the keeping of the said town, as was accustomed before that time. And in like manner, the king's Commissions or patents for the keeping of the said town are charged, as aforementioned. And if the said freehold fails to bear the said charge, it is to be seized as aforementioned. And so, from time to time, as often as the said charge is not paid by the said time, and during the time the said tenements are in the hands of the king's Highness, (And if the said Treasurer of Calais fails to pay the said charge within a year and a day, then the said Treasurer forfeits the double value of the same to the king's Highness.)\nThe renewers can find the said watch for as much as various persons, having little substance to live upon, use many times, not only for their pleasure and pastime, but also for the profit and advantage that should grow to their household, to the great hurt of all lords and gentlemen and others having any great livelihood within this realm. Therefore, it is ordained and enacted by the authority of this present parliament that it shall not be lawful for any person of what condition he be to take or cause to be taken any foxes or partridges by nets, snares, or other engines out of his own warren on the free hold of any other person without his consent.\nagreement and special license of the owner or possessor of the same, upon payment of forfeiture of \u00a310, one half thereof to the party who will sue for the same by action of debt or bill or otherwise, and the other half to the owner or possessor of the said ground upon which the said fowls and partridges are taken. / Also, it is ordained by the said authority, that no kind of person, whatever his condition or degree he be, take or cause to be taken, be it on his own ground or another's. The eggs of any fowl, goshawks, laners, or swans, out of the nest, upon pain of imprisonment for a year and a day and fine at the king's will; the one half thereof to the king and the other half to the owner of the ground where the eggs were taken. Justices of the peace have authority by this present act to hear and determine such matters as well by inquisition as information and proof. / Also, it is ordained by the said authority, that no man bring any [from the feast of Pasch coming] here.\nHawke of the breed of King Edward and the said hawk to be at the king's pleasure. And it is ordered that such persons who bring any Nesse hawk or hawks from any party beyond the sea bring a Certifycat under the Customs seal of the Port where he first landed with the said hawk or hawks. Or if he comes out of Scotland, then under the seal of the wardEN or lieutenant of that March that he comes through, testifying that the same hawk or hawks are of the parties beyond the sea or of Scotland, upon the same pain. And the person who brings any such hawk or hawks to the king shall have a reasonable reward from the king or else the same hawk or hawks for their labour.\n\nAlso, it is ordered by the same authority that no man take any other hawk, goshawk that will sue for the same by action of debt examination before Justices of the peace, informacion or otherwise, and the other half to the king.\n\nProvided always that the majority of the forfeited above-said be given to the owner.\nground rule for taking swan eggs / belongs to the owner of the said swans and not to the owner of the ground.\nWhere every subject, by the duty of his allegiance, is bound to serve and assist his prince and sovereign lord at all seasons when needed. And most specifically such persons as have, through him, promotions or advancements as grants and gifts of offices, fees, and annuities. who owe and truly are bound, of reason, to give their attendance upon his royal person to defend the same when he shall happen to go in person in wars for the defense of the realm or against his rebels and enemies for the subduing and repressing of them and their malicious purposes. Therefore, it is enacted and established by the king our sovereign lord, by the advice of his spiritual and temporal lords and the Commons in this present parliament assembled and by authority of the same,\n\nThat if any person or persons being within this realm of England or Wales having such offices, fees or annuities shall refuse or neglect to give their attendance upon his royal person to defend the same when he shall happen to go in person in wars for the defense of the realm or against his rebels and enemies for the subduing and repressing of them and their malicious purposes, then the said person or persons so refusing or neglecting shall forfeit all such offices, fees, and annuities, and shall be deemed and taken to be traitors, and shall be proceeded against according to the laws and statutes in that behalf made and provided.\nannul any servant by one of his recommended gifts and grants / do not give their attendance upon him when he shall go to wars in his person. In their said persons, as their duty binds them, those making such a default / the king's special license not had or else he has such feigned sickness or disease that he may not in his person come to do his personal attendance and service according to the aforementioned form, & that duly proved. Then every such person or persons forfeit and lose their said offices, fees, and annuities and stand void at the king's pleasure. Any act, ordinance, or statute to the contrary before this time had or made, in any way notwithstanding. Provided that this act does not extend to any spiritual person, Master of the Rolls, or any other officers and clerks of the Chancery. Justices of either benches, Barons of the king's Exchequer, and other officers and clerks of the said places. The king's Attorneys and Solicitor and the\nServants of the law provided that this act shall not extend to any person holding any such offices of the king's highness and being in his towns and fortifications of Berwick and Carlisle, nor to the Clerk of the king's Council for the time being,\n\nTo the right worshipful commons in this present parliament assembled, we show that there are divers persons within the realm of England outside the said city making and causing to be made unlawful and false wares and merchandise to the great rebuke and discredit of the said craft and also great injury and deceit to the king's subjects. Wherefore there is no sufficient remedy pursued for this, as the same Wardens have no power or authority to make due search of such false discreditable wares and merchandise put to sale outside of the said city, as they have power and authority within the same city.\nfedders bolsters and pillows made of two kinds of corrupt stuff / That is, of scalded feathers and dry pulled feathers together and of locks and feathers together, which is harmful for a man's body to lie on / And also in quilts and cushions stuffed with horsehair. Fennes down and goats hair are here, which is wrought in lime fats / and by the heat of a man's body, the savour and taste is so abominable and harmful that many of the king's subjects are destroyed / Which disorderly making of the aforementioned corrupt and unlawful stuff is to the great loss and impoverishment of the king's lying people and also great rebuke and disgrace to the craft of Upholders / Therefore, it may please the king's highness, through the advice of his spiritual and temporal lords and his coming in this present parliament assembled, to establish or ordain and enact that henceforth no person or persons shall make or order it nor put it to sale / in.\nFor certain reasonable considerations, it is ordered, enacted, and established by the king our sovereign lord and by the assent of the spiritual lords that:\n\nIn this said realm, no bed bolsters or pillows, except they be stuffed with one kind of stuff, that is to say, with dry pulled feathers or clean down alone. And with no scalded feathers, fen down, or any other unlawful and corrupt stuff as aforementioned, but utterly to be condemned forever. Except any person or persons for their proper use in their houses make or have made any of the aforementioned corrupt and unlawful stuff and wares, so long as they are not offered for sale in fairs and markets upon pain of forfeiture. And likewise, quilts, mattresses, and cushions are to be stuffed with one kind of stuff, that is to say, with clean wool or clean fleece alone, and with no such unlawful aforementioned stuff upon pain of loss and forfeiture of all such unlawful wares and merchandise.\nIf a woman, who has or shall have any estate in dower or for life or in tail jointly with her husband or solely to herself or to her use, any lands, tenements, or other hereditaments of her husband's inheritance or purchased by her husband or given to the said husband and wife in tail or for life by any of the ancestors of the said husband or by any other person seised to the use of the said husband or his ancestors, and she or they have or shall hereafter be sole or with any other take a husband, discontinued or discontinues, alienates, releases, confirms alone, releases with warranty, or by fine suffers or suffers any recovery of the same against them or any of them or any other seised to their use or to the use of either of them after the form aforesaid, that all such recoveries, discontinuances, alienations, releases, confirmations, and warranties so had and made shall be void.\nmade and from hereafter to be had and made, utterly void and of none effect. And it shall be lawful for every person and persons to whom the interest, title, or inheritance of the said manors, lands, tenements, or other hereditaments, being discontinued, alienated, or suffered to be recovered after the first day of December next coming, shall enter into and peaceably possess and enjoy the same, in such manner and form as he or they would have done if no such discontinuance, warrant, or recovery had been had or made. And furthermore, it is ordained and enacted by the same authority, that if any of the said husbands or wives, or any other seised, or if it shall be seized to their use of the estate afore specified after the said first day of December, do make or cause to be made or suffer any such discontinuance, alienation warrants, or recoveries in the form aforestated, it shall then be lawful to:\nPersons to whom the said manors lands are supposed to belong after the decease of the said woman, are to enter and possess them, according to such title and interest they would have had if the same woman had been deceased and no dispute, warranty, or recovery had been made against the said husbands during their lives. If such discontinuance alienation warranties and recoveries are hereafter had by or against the same husbands and wives during the coverture, and the said wives after the deceases of their husbands may reenter into the manors lands and possess them according to their first estate in the same. Furthermore, it is ordained and enacted by the said authority that if the said woman at the time of such discontinuance alienation recoveries are had and made against any of the premises after the said December, then she shall be barred and excluded from her title and interest in the same.\nfrom this act: And the person or persons to whom the title and possession of the same shall belong after the decease of the said woman, shall immediately after the said discontinuance alienate the same manors, lands, tenements, and other hereditaments, and they shall possess and enjoy according to their title. Provided that this act extends not to avoid any recovery of discontinuance or warranty before the fourth day after the making or suffering of the same, but only where the said husband and wife, or either of them, are alive, or any other person or persons to their use have entered and title to the said manors, lands, tenements, or other hereditaments, alienated, discontinued, or suffered to be recovered after the fourth day, and are now taking proceedings and profits, or any other person or persons to their use. Provided also that this act extends not to any such recovery or discontinuance to be had with the heirs next in inheritance to the said.\nA woman or he or they who come after the death of the same woman should have an inheritance in the same lands or tenements, agreeing or assenting to the same recoverers. This agreement and assent should be recorded or proven in writing. A woman, being sole or married after the death of her first husband, shall be allowed to give, sell, or make a discontinuance of any such lands for life only, according to the common law before the making of this present act.\n\nWherever perjury is much and commonly used within the city of London among such persons who are impanelled as jurors on issues joined between parties in the same courts, to the great displeasure of Almighty God and also to the detriment and manyfold wrongs of the king's subjects. For in these inquiries, persons of little substance and reputation are impanelled, and none are attended or sufficient punishment is imposed for such.\nPersons before this time pursued and ordered within the same city. Therefore, it may please the king's highness, by the advice and assent of the lords spiritual and temporal, and it coming in this present parliament assembled and by authority of the same, to establish and enact that no person nor persons hereafter be impanelled, summoned, or sworn in any jury or inquest in courts within the same city, except he be of lands tenures or goods and chattels to the value of 40 marks. And no person nor persons hereafter be impanelled, summoned, nor sworn in jury or inquest in any court within the said city for lands or tenures or actions personal where the debt or damages amount to the sum of 40 marks or above, except he be in lands tenures, goods, or chattels to the value of 100 marks, and the same matter and cause alleged by either of the said parties by way of challenge & so found, shall be admitted and taken in every of the same courts as principal challenge. And every person.\nPersons summoned or impanelled to appear in any jury or inquest before any of the said judges of the same city who fail to appear at first summons shall forfeit 12d for the first default and 2s for the second, and every subsequent default shall double the issues and penalties, and all such issues left in the mayor's court shall be forfeited, levied, and recovered for the use and behoof of the mayor and coalition of the said city. All issues lost in the sheriff's court or courts shall be forfeited, levied, and recovered for the use of the sheriffs of the same city during their term. Furthermore, it is enacted by the same authority that the party aggrieved by any untrue or false verdict given in any of the courts of the said city shall have the right to bring a bill in the hustings of London held for common pleas before the mayor and aldermen of the same city for the time being, and a writ for the attachment and distraint of lands, tenements, goods, and chattels of the defendant shall be awarded and made by the same.\nmayors to every alderman of the said city or his deputy in his absence, to present and certify the names of four indegent and discrete persons of good fame, each of them of substance of at least \u00a3100 cityzens of the same city dwelling in his ward, to the mayors and aldermen of the said city for the time being at the Hustings of common pleas within the same city next following. Of which persons so presented and certified, the said mayors and six aldermen or more holding the same court of Hustings shall take the names and impanel 48, by their discretion thought most able and sufficient. The mayors and their successors mayors of the said city shall cause to be summoned the said 48 persons so named and impanelled, and also the jurors of the petty jury and the party or parties named as tenants or defendants in the said bill of indictment, to appear before the mayors and aldermen of the same city at the Hustings of common pleas.\nIf the same person remains acknowledged in the same city, and if the same attorney then or at any other time is retained by deference to legal proceedings by challenge or otherwise, the mayor and aldermen shall impanel the said persons, who are certified by the said aldermen or their deputies, and omit from the panel or put in other persons being citizens of the said city and of the substance of \u00a350 or more. And also all the pleas and pleas to be alleged or pleaded by or for the plaintiff or defendant plaintiffs or defendants, or by any of the jurors of the petty jury in the same indictment and trial, shall be tried within the same city and by the jurors of the same, and in no other place or county. And it is not permitted for any of the said petty jury or other parties named in any such bill of indictment to have any challenge to array or to any person or poll in the panel for lack of sufficient goods or otherwise.\nIf it is provided and enacted that the jurisdiction in any such attorney shall not extend to any lands or tenements, nor to other punishments of the petty jury or other processes in the same attorney, except as limited and appointed in this present act. And if the twenty-four persons of the said forty-eight persons sworn in the same attorney find that the jurors named in the petty jury have made and given an untrue verdict, then the judgment shall be against the party defendant in the same attorney as is used in an attorney sued by writ of summons. Furthermore, the judgment in the same attorney shall be against the petty jury, and every juror of the same petty jury shall forfeit and lose: 20s. or more, by the discretion of the mayor and aldermen of the said city, keeping the same hustings or any other hustings of common pleas to such use and behoof as other issues and penalties are forfeited and lost in any action or plaint commenced before the mayor and aldermen of the same city and his body to be impounded there.\nTo remain without bail or mainprise for six months or less, as determined by the mayor and aldermen of the same city during that time, and to be disqualified forever from taking an oath in any jury before any temporal judge. Furthermore, it is enacted by the same authority that if the grand jury in the same indictment finds that Petit Juror has given a false verdict, then the grand jury shall have the authority and power to inquire if any of the defendants or tenants in the same indictment gave or received any sum of money or other reward or promise of money or other reward from the said defendants or tenants, or if any other person or persons, by the commandment, consent of any of them, gave reward in exchange for the verdict upon which the indictment is based. After any such corruption by the said grand jury is found, the juror or jurors of the said petty jury who is found to be defective in taking and perceiving any such sums of money or other rewards shall be dealt with accordingly.\nThe text should be translated into modern English as follows:\n\nAny defendant or tenant defending or being sued in the same attorney shall forfeit and pay to the plaintiff or plaintiffs named in the said attorney ten times the value of that sum or other reward given to any of the said jurors or their associates. And it is further enacted that such a defendant or tenant defendants or tenants shall forfeit and pay to such use and behoof as other penalties are forfeited within the same city. Ten times the value of that sum of money or other reward given to any of the said jurors shall be paid by the same defendant or tenant defendants or tenants. And the same defendant or tenant defendants or tenants shall be imprisoned there to remain without bail or mainprise during six months or less at the discretion of the said mayor and aldermen. And if any debts, damages, or costs are recovered in any account upon which such an attorney is grounded, and\n\nTherefore, the cleaned text is:\n\nAny defendant or tenant defending or being sued in the same attorney shall forfeit and pay to the plaintiff or plaintiffs named in the attorney ten times the value of that sum or other reward given to any of the said jurors or their associates. It is further enacted that such a defendant or tenant defendants or tenants shall forfeit and pay to such use and behoof as other penalties are forfeited within the same city. Ten times the value of that sum of money or other reward given to any of the said jurors shall be paid by the same defendant or tenant defendants or tenants. The same defendant or tenant defendants or tenants shall be imprisoned there to remain without bail or mainprise during six months or less at the discretion of the said mayor and aldermen. If any debts, damages, or costs are recovered in any account upon which such an attorney is grounded, and\nBut you shall attend the finding of it, that you, Jury, have given a false serement in this matter, for the recovery and restitution of the same debt, damages, and costs. The plaintiff or plaintiffs in every action shall and may sue an action of debt against the same defendant or tenant by writ bill or plaint in every of the king's courts where the same defendant or tenant and each of them shall not be received to do his law. And further, it is enacted that if any plaintiff or plaintiffs in any such action commenced before the said mayor and aldermen upon any record remaining within the same city and therein be no suit, or if the first serement therein be affirmed, then he or they shall have imprisonment and make fine by the discretion of the mayor and aldermen of the said city for the time being. And if there be two or more plaintiffs in any such action ordered by this statute, and one of them dies or is nonsuite, the other by this act.\nThe following atteynt shall be enabled to proceed in the same, and notwithstanding the death of the defendant or tenants, defendants or tenants named in the same atteynt, so long as two of the same petty jury remain alive. The same atteynt shall not abate. It is also ordered by the same authority that if any of the jurors of the said ground jury impanelled and summoned in the aforementioned manner fail to appear, so that the atteynt remains to be taken for the default of jurors, then every juror so making default shall lose and forfeit for the first default 20 shillings and for the second default 50 shillings, and 10 shillings for every default thereafter. The same process is to be made and sued against the ground jury and the petty jury, and the parties and parties, as is to be made and sued in an atteynt, and the same process to be returnable at every Hustings of common pleas, and the atteynt not to remain to be taken after the first summons returned.\nFor or because of the default of the defendant or tenant defendant or tenants, or of any of the petty juries named in the same indictment by this act ordered. And that the said issues or penalties forfeited by any of the said grand juries be levied and collected to the use and benefit of the said city, and that no protection nor injunction be allowed in this indictment by this act pursued. Provided always that upon all indictments hereafter to be commenced within the said city upon record whereon the trial and inquest was by the halves to be taken, that the said mayor and aldermen shall impanel the grand juries in the same indictment, the one half of strangers of good fame and of the substance of goods to the value of \u00a350 and more inhabiting within the same city at large, and the residue of the same grand jury to be of like value and substance of goods impanelled of citizens as aforesaid. And over this be it enacted by the said authority that no act of indictment of the petty jury made in this city shall be valid.\nThis parliament enacted nothing but this present act, and no penalty or punishment in any other act besides what is contained in this present act. This shall not be harmful nor extend to any jury or inquest to be taken before any judge in the same city. Where various statutes have been made and ordained for servants of husbandry, laborers, and artificers by diverse and many rich and noble progenitors to our sovereign lord the king now reigning; and in particular, a statute made by the right noble Christian Prince of blessed memory, King Henry VI, uncle to our said sovereign lord the king, in the 23rd year of his reign. Despite this, great and many defects daily increase and continue among laborers and artificers. Some of these defects are due to the fact that the said statutes are not executed, and some are due to the fact that the remedy provided by the said statutes is not very effective or swift, allowing the laborers and artificers to subtly defraud the law.\nEstablished and enacted by the authority of this present parliament:\n\nFirst, no bailiff of husbandry shall be paid more than \u2082six shillings and eight pence per year as wages, and five shillings for clothing with meat and drink. No chief herdsman more than twenty shillings per year, and six shillings for clothing with meat and drink. No common servant of husbandry more than sixteen shillings and eight pence per year, and three shillings for clothing with meat and drink. No woman servant more than ten shillings per year, and three shillings for clothing with meat and drink. No child under the age of fourteen years more than six shillings and eight pence per year, and three shillings for clothing with meat and drink. And no artisan or laborer named hereafter shall take more or greater wages than is limited in this statute, upon the pain assessed both against the taker and the year. That is, a master mason:\nA carpenter, mason, bricklayer, Tyler, plumber, glazier, or joiner from Esther to Michaelmas, each of these artisans shall receive 6 shillings per day without food or drink, and 4 shillings with food and drink. From Michaelmas to Easter, they shall receive 5 shillings without food or drink, and 3 shillings with food and drink. The wages of a shipwright from the feast of Candlemas to the feast of St. Michael shall not exceed this amount. A master shipcarpenter taking charge of the work, hiring men by the day, shall receive 5 shillings with food and drink, 7 shillings without, and other shipcarpenters called hewers, by the day, 4 shillings with food and drink, 6 shillings without, an able clencher, 3 shillings with food and drink, 5 shillings without, an holder, 2 shillings with food and drink, 4 shillings without. A master caulker, by the day, 4 shillings with food and drink, 6 shillings without, another mean caulker, by the day, 3 shillings with food and drink.\nA laborer working and abstaining from food and drink by the tide for as long as he may above the water shall not exceed for his wages for every tide 4d with food and drink. And from the feast of Michaelmas, the wages of a master shipwright by the day are 4d with food and drink, 6d without. A hewer by the day 3d with food and drink, 5d without. An able clencher by the day 2d without food and drink, 4d with. A holder by the day 1d without food and drink, 3d with. A master calker by the day 3d with food and drink, 5d without. An other mean calker by the day 2d without food and drink, 4d with.\n\nIt is also enacted that in such shires and counties where less wages have been and are now given, they shall give accordingly. The taker of wages.\ncompelled, according as they have less frequently used to take this act: And you, master mason and master carpenter, who shall take charge of the work, having under one of them six men, shall have \u00a35.2. without food and drink, and 5s. by the day with food and drink. And every person and artificer specified in this statute, being not retained in any service for any work, shall be compelled to serve every other person for such wages as are limited in this statute, and not artificer retained in service to work with the king's highness or any person, depart not from his said highness or from the said other person until the work is finished, if the person retaining the artificer so long will have and pay his wages upon pain of imprisonment of any person so departing within a month, and to make fine of 20s. always provided and foreseen, it being understood and provided that if the same artificer is desired into the king's service and works that then he may lawfully depart. So enter and be in.\nThe king's service and work. It is further ordered by the said authority that other laborers and artisans named elsewhere take from Esters till Michaelmas for every day they labor, except during the harvest season, which is to be paid 2d without food or drink, and 1d with food and drink. From Michaelmas to Esters, they are to be paid 3d without food or drink and 1d with food and drink. Every mower during harvest time is to be paid 4d a day with food and drink, and 6d without food and drink. A reaper and cartor are to be paid 3d a day with food and drink, and 5d without food and drink. A woman laborer and other laborers are to be paid 2d a day without food or drink and 4d without food and drink. No artisan or laborer working, except those specified, is to work half a day and take no wages for the whole day. If any bailiff, husbandman, carter, shepherd, or child servant not retained as specified is employed, no wages are to be paid.\nIf anyone refuses to serve or work according to the specified ordinance, then the same person is to be committed to the ward by the Constable or head officer within the city town or village where the party refusing is. The complainant is to retain the servant there until he has found security to serve according to the said ordinance. Furthermore, if any artisan or laborer is not retained in any service or work refuses to serve according to this statute, or takes greater or more wages than permitted for the same artisans and laborers, or takes wages for a full day's work but only works half a day, then every artisan and laborer offending in any of the aforementioned ways is to forfeit twenty shillings for every offense. They are to be brought before the Justices of the Peace in sessions according to common law or by examination of the same Justices.\nThe same sessions, or by examination of two Justices of the peace from the sessions in any place within the shire where they have been Justices, and where such default shall be made. And furthermore, where various artificers and laborers are retained to work and serve, wasting much of the day and not deserving their wages, sometimes late coming to their work, early departing therefrom, long sitting at their breakfast and dinner, and non-existent or insufficient food, and long time of sleeping after none, to the loss and hurt of such persons as the said artificers and laborers are retained within service. It is therefore established, enacted, and ordained by the authority aforesaid that every artificer and laborer be at his work between the middles of March and the middles of September before five of the clock in the morning, and that he have but half an hour for his breakfast and an hour and a half for dinner.\nThis statute appoints the king time for sleeping, which he sets aside for himself according to this statute. At the appointed time, if he is not to sleep, then he is to have only one hour for dinner and half an hour for noon meal. He must not leave his work between the months of March and September, except between 2 and 8 in the evening. If they or any of them violate any of these articles, their defects are to be marked by him or his deputy, and their wages are to be abated for the time they have offended against this statute. From the middle of September to the middle of March, every artisan and laborer is to be at work in the morning and not depart until night of the same day. They are not to sleep during the day, but only from the middle of May to the middle of August.\n\nFurthermore, it is enacted by this statute:\n\nThis statute sets the king's sleeping schedule, which he determines based on this statute. When it is his appointed time to sleep, he may do so. If he does not sleep at the appointed time, he is to have only one hour for dinner and half an hour for noon meal. He must not leave his work between March and September, except between 2 and 8 in the evening. If they or any of them violate any of these provisions, their lapses are to be noted by him or his representative, and their wages are to be reduced for the length of time they have transgressed against this statute. From September to March, every artisan and laborer is to be at work from dawn and not leave until night, and they are not to sleep during the day, but only from May to August.\n\nAdditionally, this statute decrees:\nthe sayd auctoryte that no per\u2223sone from hensforth yeue no more wages to ony bayly of husbondrye hyne she\u2223peherde or other afore named nor to ony artyfycer or loborar in this estatute spe\u00a6fycyed than in the same estatute is lymytted & assigned vpon peyne of forfey\u2223ture for euery suche defaute xl. s. And that the party so offendynge / be conuicte therof afore the Iustyces of peas aswell by presentment in the sessions as by ex\u00a6amynacyon of .ij. Iustyces of peas out of the sessyons in lyke wyse as is before reherced of laborers & artyficers / Also it is establysshed & enacted that by ye sayd auctoryte / that yf ony artyfycer or laborer reteyned in seruyse wyth ony perso\u2223ne for byldyng or reparcayon make or cause to be made ony assemble to assaut harme or hurte ony persone assygned to comptroll and ouer see theym in theyr\nwerkyng / that he or they so offendyng haue ymprysonement for a yere without lettyng to bayl or mayn pryse / and fetther to make fyne at kyngys wyll / This acte to begyn and take effecte at saynt\nDuring Gregory's day next coming, this decree is to be proclaimed in every good city, borough, and town of this realm. At a parliament held at Westminster in the 22nd year of King Edward IV, among other things, it was enacted, ordered, and established that no merchant or denizen after St. Michael's fair should sell or offer for sale any salmon, except in barrels or half barrels, or on other vessels, before it had been seen, unless it held and contained 84 gallons for a barrel, 41 gallons for a half barrel. The penalty for lacking the prescribed measure was 6 shillings and 8 pence per barrel and half barrel. Furthermore, no such merchant, being under the king's obedience after St. Michael's fair, should sell or offer for sale any salmon, except in barrels or other vessels, unless it was well and truly packed, meaning the great salmon itself without any meddling.\nThe text should be cleaned as follows:\n\nGrylles or broken belied salmon should be packed separately without any mixing upon pain of a fine and forfeiture of 6 shillings and 8 pence for every barrel or demi-barrel contrary to the said act. No such merchant or other person should put any herring to sale by barrel, demi-barrel, or firkin, unless the same barrel contains 32 gallons, the half barrel and firkin following the same rate. The same herring should be well, truly, and justly laid and packed, and should be of one taking and salting. The same herring should be as good and as well packed in the middle and every part of the same barrel and other vessels as it should be at any of the ends of the same barrel and vessel upon pain of forfeiture and loss of 3 shillings and 4 pence for every barrel, half barrel, and firkin lacking their said measure. And also upon pain of forfeiture and loss of 3 shillings and 8 pence for every barrel, half barrel, and firkin.\nherying contrary to the said act sorted layed or packed. No merchant or playing man should sell or put to sale any etysby barrel, half barrel, or firkin. But if the barrel should contain 40 gallons, the half barrel and firkin should be at the same rate. Nor should any merchant or playing man meddle with good elys (olives) by it, but that the same good elys should be well and justly packed and sold by themselves. Nor should they meddle with the said good elys nor put to sale any red elys by, on pain of forfeiture and lessening of six shillings for every barrel, half barrel, and firkin lacking their said measure. And upon pain of forfeiting to the said act, packed or put to sale:\n\nAlso, no merchant after the said feast should sell, nor put to sale any barrelred fish. But if the same fish should be well and truly packed, that is to say the tale fish by themselves and the small fish called gulls by themselves, without any meddling of the said small fish with the great fish and without meddling and:\nPacking of Thokis or broken belied fish with the said tale fish or small fish. And that neither the tale fish nor small fish should be laid double in packing. And that every tale fish should contain in length from the bone of the fin to the third joint of the tale, at the least, 26 inches. And that the heads of all such barrelred fish should not be longer than the little bone that sits upon the great fin. And that the bone of every such salt fish should be taken away to the navell of the same fish. And that every such fish should be plattered down to a handful of the tail on pain of forfeiture of 3 shillings 4 pence for every barrel of fish which henceforth should be found packed, sorted & medled, naped laid double or not boned nor plattered according to the said act. And also in avoiding the common hurts and disputes above rehearsed, the said late king ordeined and enacted by the said authority that all Mayors, Bayliffs, and governors of cities.\ntowns and boroughs, which truly pack and keep their proper measures and assays according to the king's true subjects, are greatly oppressed and wronged. It is therefore pleasing to the king's highness, by the advice of the Lords spiritual and temporal and the commons in this present parliament assembled, and by authority of the same, to confirm, ratify, and establish the said act and every thing therein contained. And further, by the same authority, to ordain and establish that every such gauger, packer, and searcher take no more for gauging a barrel of salt, herring, fish, or firkin for each piece, than a farthing; and for his labor in sediment, and for his labor in boning, napying, and packing of a barrel of fish, if it be necessary, 1d; and for his labor in searching and packing of a barrel of herring from head to head, if it be necessary, 2d; and for searching and packing of every barrel of elys, 2d; and for searching and packing of every half barrel of herring.\nFrom the beginning to the end, for every half barrel, Elys is to search and pack in it, and for searching and packing of every firkin of hearing, if it is necessary, and over you who all and every such gauger, searcher, and packer who misbehave or offend in any thing concerning the said offices of gauger, searcher, and packer, contrary to this act, and so proven before any of the said mayors, bailiffs, or governors of any city, town, burgh, market, or other place within this realm where he or they so be gaugers, packers, or searchers, gauger, packer, or searcher shall lose and forfeit his said office and the same from thenceforth no longer to enjoy, any lease or leases therof made notwithstanding, and for further punishment to have and suffer imprisonment by the space of twenty days without bail or mainprise. Provided always that the said searcher and packer, or any of them, shall receive nothing of the said fees by color of their office but only for such butts, barrels, and firkins as by them shall be filled.\nAfter this is sufficiently searched and packed, and not before: This present act begins and takes effect at the feast of Esther next coming and not before.\n\nThe king our sovereign lord, of his most goodly and gracious disposition, calling to mind how perjury in this land is caused by unreasonable men, destructively used to the dishonor and great damage of many and a great number of his subjects well disposed, and to the most high displeasure of almighty God, the good statutes against all officers having return of writ and their deputies making panels particularly for rewards given against unlawful maintainers, imbracers, and jurors, and against jurors untruly lying in their verdict, notwithstanding. For the reform of the same by the king our sovereign lord and the lords spiritual and temporal and the commons in this present parliament assembled, and by authority of the same.\n\nBe it enacted, ordained, and established that upon every untrue verdict hereafter:\nBetween parties in any suit before record keepers where the thing or demand and the verification thereof extends the value of 40 shillings and does not concern the jeopardy of men's lives. The party aggrieved by the verification shall have a writ of attachment against every person hereafter making an untrue verification and against the party who will have judgment on the same verification. In the same attachment, there shall be awarded against the petitioner jury some reason and distress infinite, which ground jury shall be of like number as the grand jury now in attendance, and every one passing in shall have lands and tenements to the value of 20 marks by the year of freehold out of ancient demesne and upon the distresses which shall be delivered of record up on the same open proclamation to be made in the court where the distresses shall be awarded more than 15 days before the return of the same distresses. Every such distress shall be.\nMade upon the land of every of the said jury, as in other distresses is and has been used. If the said party defaults or the petitioners or any of them do not appear, the ground jury is to be taken against them and every of them who so make default. And if any of the said petitioners appear, then the party complaining in their behalf shall assign the false oath of the first verdict unwittingly given, to which they of the petitioners' jury shall have no answer if they are the same persons. And the writ process and assignment shall be good and lawful, except the demandant or plaintiff in the same action at the same term has before by nonsuit or discontinuance his suit of attachment taken for the same verdict, or has in a writ of attachment had judgment against the said petitioners, but only that they made a true verdict, which issue shall be tried by 24 of the said ground jury. And the party shall plead that they gave true verdict or any other matter which shall be a sufficient bar.\nof the said attorney / and yet the grand jury to be taken without delay to inquire whether you, the first jury, gave true verdict or not / and if they find that you, the said petitioner, gave an untrue verdict, then each of the said petitioners to forfeit 20li. Of which one half shall be to the king our sovereign lord, and the other half to the party who sued / And over that, each of the said petitioners shall severally make fine and reason by the discretion of the justices before whom the false statement shall be found after their several offenses, defaults, and sufficiency / of each of the said petitioners. And after that, those of the said petitioners so attainted shall never after be of any credence nor their others accepted in any court / And if such persons as the party suing is barred from the said attainment are found or deemed against him who is suing, then the party suing shall have judgment restored to him for what he lost, with his reasonable costs and damages. For ever.\nalway that ony outlawre in ony acco\u0304n or cause personel or ex\u00a6comengement pleded or aleyed in the party playntyf or demaundant shall be ta\u00a6ken but as a voyd plee. & to that he shal not be put to answer. And that in al tha foresayd proces such day shall be yeuen as is in a wryte of dower and none ass\u00a6oyne or proteccyon to ly nor to be alowed in ye same / And yf the sayd graund Iu\u00a6ry appere not vpon the fyrste dystres had ageynst theym. soo that the Iury for\u2223theyr defawte do remayn he that soo maketh defawte shall forfeyt to the kyng xx. s. / And vpon the second dystres .xl. s. And after makyng defawt for eueri su\u00a6che defawt .v.li. And lyke penaltyes and forfeytures to be ayenst them and eue\u00a6ry of theym that shall be named named in the tales as is afore expressed ayenst euery of the sayd graunde Iury aforsayd / And that for and by the deth of the {per}\u00a6cy of ony of the sayd petyte Iury the sayd atteynt shall not abate nor be defer\u2223red ayenst the remenaunt as longe as two of the sayd petyte Iury be alyue / And yf\nHereafter, only false evidence shall be given in any action suit or demand before any justice or record of anything personal, except in the case of attainment. In this case, every person of the grand jury who can expend 5 marks per year from ancient demesne or is worth 30 marks of God's goods and chattels shall be able to pass in the same attainment. If the petty jury is attained, they shall, in this case of attainment, forfeit every one of them. But 20 li. of which half shall be to the king and the other half to the party, in the manner afore rehearsed. And over that, fines and reasons shall be made by the discretion of the justices as aforesaid. And if there are not persons of such sufficiency within the shire where any of the said attainments shall be taken, as may be attained.\nThe tales shall be awarded in the adjacent Shire, by the discretion of the Justices before whom the same attainments are taken. Those Justices shall be warned to appear upon the same penalties as stated, and be enabled to pass in the said attainments as if they were dwelling in the shire where the same attainment is taken. The same laws and remedy ordealed by this present act shall be kept for and to all those who are grieved by such untrue verdicts concerning any inheritance in descent, reversion, or remainder, or any free hold in reversion or remainder. If the party given by this act is not a party to the same discontinuance, that party most sue or be sued in the said attainment, and make fine and reason by the discretion of the Justices before whom the said attainment is taken, depending upon it. All attainments hereafter to be taken shall be taken before the king in his bench or before.\nThe justices of the comper jurisdiction and none in other courts / And that (Nisi prius) shall be granted by discretion of the justices upon the distresses. Every of the said petit jury may appear and answer by attorney in the said attorney general's court / and it is levied to our sovereign lord by capias ad satisfaciendum or Fieri fac or Elegit or by the sheriff's writ against every person of the petit jury, so forfeiting and against his executors and administrators having then sufficient goods of their said testator not administered. The other mode shall be levied to the use of the party suing any attorney general's writ against every one of the said petit jury and his executors or administrators having then sufficient goods as is aforesaid not administered. The judgment of restoration to the aggrieved party seeking this act and execution of the same / And like judgment for the defendant or tenant to be had.\ncharged with restitution, as stated in this present act: It is also ordered and enacted by the aforementioned authority that in every writ of attainder hereafter to be taken out by or through this act, the words \"per statutum anno undecimo henrici septimi editum\" shall be written in Latin. It is also ordered and enacted by the same authority that all penalties hereafter to be returned which are not in the suit of any party shall be referred to and taken out of the names of persons by the discretion of the same justices before whom such panels are to be returned. And that the same justices shall hereafter command the sheriff or his ministers in his absence to put other persons in the same panel by their discretions. And that\nThe king our sovereign lord, understanding the heinous and detestable perjuries committed daily within this realm in investigations and trials, both between himself and other subjects, and in investigations of office, to the great displeasure of Almighty God and hindrance of the administration of justice, which perjury grows through unlawful retaining fees, enacts this, that said perjury was introduced and perpetrated by the aforesaid investigations, and that any person may complain by bill present this bill before the same justice or justices within six days after judgment given and find sufficient surety before the same justice or justices by his discretion, it will be admitted by them. The amount of surety to be limited by the discretion of the same justice or justices.\nAll parties against whom a complaint is made, on condition that the party making the complaint does not sufficiently prove the matter to be true, shall pay such costs and damages to the parties injured, and at such time as shall be considered and awarded by the discretion of the said persons who have the power by this present act to examine the matter. The said Justice or Justices, after receiving the said bill of complaint in fourteenth part rehearsed, shall certify the said bill under his or their seal or seals to the Chancellor of England for the time being. And then the same Chancellor shall cause by writ the persons or persons against whom such complaint is made to come before the same Chancellor and Treasurer of England, the chief Justice of either beach and the clerk of the Rolls for the time being. Who shall have full power and authority by this present act to examine the matter.\ndirect all persons appearing before them regarding all matters contained in the bill of complaint and to punish all and every such person found offending by this examination.\nRequest the commons in this present parliament assembled that where it was established and enacted in the first year of King Richard the Third, not living and of right to the crown of England, that no bailiff nor other officer should return or levy any person but such as have good name and fame and hold lands and tenements within the same county where they are inhabited, of the yearly value of at least 20 shillings, or else lands and tenements held by the custom of the Manor called Coppholme within the said county of the yearly value of: 26 shillings 8 pence over all charges, as more clearly appears in the said statute. And that all indictments and presentments taken before any sheriff in his tourn otherwise, be.\nBy this statute, many sheriffs in the counties of South Surrey and Sussex have lost the profit of many of their tours and many great mismanagements and offenses not presented nor the offenders and trespassers punished, to the great hurt of the inhabitants. There are not so many persons of such lands and tenements dwelling outside France's borders, and even if they were, they would not appear for the loss of two or four pence at the day of the tourn. This small amercement is of old use, whereby the kings' courts in various parts of the said counties have been lost. In consideration of this, it may be stabilized and enacted by the advice and assent of the spiritual and temporal lords and the commons in this present parliament assembled and by authority of the same, that it shall be lawful to every sheriff of any of the said counties to impanel and hold a tourn.\nSummon 24 lawful men from each inhabitation within the precinct of every turn or turns, who owe suit to the same turn or turns, and among whom each of the said 24 men holds lands and tenements worth yearly \u00a310 over all charges, or lands and tenements of copyhold worth yearly \u00a313. 4d over all charges within any of the said counties where such turn or turns are or are to be kept. And let so many of them appear at the day of the turn before the said sheriff, under-sheriff, or clerk, to inquire of the articles of the said turn. And each of the said 24 men, impanelled and summoned, not appearing, shall be amerced in the sheriff's turn or turns for not doing their suit to the same 12d. Provided that if there are 12 of the said inhabitants impanelled within the precinct of every turn, then in every turn there be a lawful jury of them sworn, and all others shall be discharged.\nThe remaining paneled individuals who did not appear were not amerced for their absence, but only for their suit. And it was lawfully used before the making of the said statue. Furthermore, it is enacted that after due and lawful summons have been given to the inhabitants, as aforementioned, if there are not twelve men in every of the said shires' tournes of the said inhabitants having land and tenements of the yearly value of 10 shillings or 13 shillings and 4 pence, as aforementioned, and if there are not 24 such inhabitants who may be impanelled and summoned in the manner and form aforementioned in any of the said shires' tournes, then it shall be lawful for every sheriff, under-sheriff, clerk, bailiff, or other minister to charge and swear any other person or persons in any of the said shires' tournes where such insufficient and default of inhabitants and appearance is had, provided they are of good name and fame and the best by their discretion that appear before him or them, and none others.\nofficer or servant to the said sheriffs and clerks bailiffs or mynsters, and that all indictments & presentments other than felony concerning the said sheriffs turn; be good and effective, notwithstanding the said act made in the first year of King Richard aforementioned. And that the sheriffs, undersheriffs, clerks, nor bailiffs of any of the said counties, nor any of them, do forfeit anything or be in any way prejudiced for doing anything contrary to the said statute made in the first year of the said King Richard. And every sheriff under sheriff, clerk, bailiff, or mynster who does contrary to this ordinance in any point, forfeits the same of C.s at every time that they or any of them do the contrary of the same in any point. Saving to every person and persons their lawful liberties and franchises and tenants.\n\nPray the commons in this present parliament assembled, that where as fosters brought from the parties of the most profitable be fostered.\ncloth for doublets and other wearing clothes greatly used among the common people of this realm and longest have endured of any thing that has come into the same realm from the said parties, as intended. The reason for this is that such rustics before this time have truly wrought and shorn it with the broad shear and with no other instrumental or ductile means occupied upon the same. Now it is the case that various persons by subtlety and undue sleights and means have deceitfully imagined and constructed instruments of iron. With these irons, they strike and draw the said irons on the said fustians unshorn, by means of which they pluck off both the nap and the cotton of the same fustians and commonly break both the warp and weft threads in pieces. And after craftily smoothing them, they make the same fustians appear to the common people fine and whole. They also raise the cotton of such fustians and then take a light candle and set it in.\nThe first reason why these fustians are sent and brought, which shortens and beats the cotton of the same fustians from one end to the other, down to the hard threads instead of shearing, and afterwards dyes them and dresses them so subtly that their false work cannot be seen without it being by workmen shearers or by the wearers of the same. And by such subtleties, fustians made in doubllets or put to any other use were accustomed and could endure the space of two years or more, will not now hold for the space of four months scarcely, to the great hurt of the poor commuters and serving men of this realm, to the great damage, loss, and discredit of the kings true subjects, wearers and merchants of such fustians.\n\nTherefore, it is enacted and established by the king our sovereign lord and the spiritual and temporal lords and the commons in this present parliament assembled and by authority of the same, that no such iron or instruments nor any other untrue subtle means be from henceforth made or used.\nhenshoth used only against fistians within this realm, but only by the broad sheriffs on forfeiture of 20s. to be levied for every default of every such person or persons hereafter offending and using any such discreditable Instruments or sleights as is aforesaid. The half of the forfeitures to be to the king our sovereign lord and that other half to him or them that will sue for the same forfeitures by action of debt bill or Information in any of the king's courts of record where the same may be determined after the course of the common law. And over this be it ordained by the said authority, that the mayors and wardens of sheriffs of the City of London for the time being have authority to enter and search the workplaces of all manner of persons occupying the broad shere, as well fistians as cloth, and the execution of this present act to extend to denizens.\nas of forens and straungers /", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "And little John said, \"Right beneath thy hats, our master is John of Hode. He is very angry because you have made him fast for a long time. Who is your master, said the monk? John replied, \"Robin Hood. He is a strong thief, said the monk. I have never heard good of him. You lie, said little John. And that will prove it. He is a yeoman of the forest. He has summoned us all to dine. Much was ready with a bolt. Rapidly and at once. He set the monk on the ground and said, \"There were not one of the twenty-five men. Save a little page and a serving-girl to lead us. For we wish to speak with Robin Hood. The monk, when he saw this, was not so courteous. Instead, he let his head go. He is a cursed master, by God, said little John.\" No force in the world, said Robin Hood.", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "From Calais to Beaujon, 10 miles, 20.\nTo Montreuil, 10 miles, 20.\nTo Abbeville, 10 miles, 20.\nTo Amiens, 11 miles, 22.\nTo Clermont, 14 miles, 28.\nTo Paris, 14 miles, 28.\nTo Montreuil-sur-Mer, 7 miles, 14.\nTo Estamps, 7 miles, 14.\nTo Tours, 1 mile, 10.\nTo Orly, 1 mile, 10.\nTo Veson, 7 miles, 14.\nTo Swan, 5 miles, 15.\nTo Nouill\u00e9, 3 miles, 11.\nTo Bourges, 6 miles, 13.\nTo Donchery, 7 miles, 14.\nTo Coulombs, 7 miles, 17.\nTo Molines, 7 miles, 15.\nTo Verneuil, 5 miles, 11.\nTo Palaise, 3 miles, 7.\nTo Pacaudi\u00e8re, 3 miles, 11.\nTo Roncey, 3 miles, 11.\nTo Sainte-Foy, 3 miles, 9.\nTo Tarrascon, 3 miles, 9.\nTo Braye-l\u00e8s-Belles, 3 miles, 9.\nTo Lyon-la-F\u00f4ret, 3 miles, 9.\nTo Voulpiqui\u00e8re, 5 miles, 11.\nTo Burguignies, 1 mile, 6.\nTo Durdent, 1 mile.\nTo Ponthenezin: 3.2 miles.\nTo Aquebelle: 2.5 miles.\nTo Chambery: 2.5 miles.\nTo Montmelyon: 2.5 miles.\nTo Aquabel: 4.5 miles.\nTo Shawmer: 3 miles.\nTo Sainte John de Murian: 2.5 miles.\nTo Sainte Michael: 2.5 miles.\nTo Orela: 1 mile.\nTo Sainte Andrewe: 1 mile.\nTo Modon: 1 mile.\nTo Burg: 1 mile.\nTo Usse: 3 miles.\nTo Tromylion: 2.5 miles.\nTo Lynnyngbure: 1.5 miles.\nTo Suza: 16 miles.\nTo Velona: 10 miles.\nTo Turin: 10 miles.\nTo Sheuaus: 10 miles.\nTo Salis: 17 miles.\nTo Versel: 6 miles.\nTo Nouera: 11 miles.\nTo Myllan: 25 miles.\nTo Meriniano: 1 mile.\nTo Lood: 1 mile.\nTo Plesaunce: 20 miles.\nTo Florencehole: 12 miles.\nTo Burgosanctdouy: 7 miles.\nTo Palma: 15 miles.\nTo Regio: 15 miles.\nTo Modina: 15 miles.\nTo Ansella: 13 miles.\nTo Bonony: 6 miles.\nTo Plenora: 7 miles.\nTo Liuana: 7 miles.\nTo Scargalazo 4 miles.\nTo Florincefola 10 miles.\nTo Scarparia 10 miles.\nTo Florence 48 miles.\nTo Sancassan 27 miles.\nTo Tauernell 6 miles.\nTo Pogepons 5 miles.\nTo Sena 12 miles.\nTo Boncouent 12 miles.\nTo Sayntclerigo 27 miles.\nTo Palya 31 miles.\nTo Aquapendent 30 miles.\nTo Mountflascon 48 miles.\nTo Viterbe 27 miles.\nTo Rassilion 9 miles.\nTo Turbecan 31 miles.\nTo Rome 48 miles.\n\nSumma 495 miles.\n\nFrom Rome to Merena 1 mile.\nTo Belletir 1 mile.\nTo Saramoneta 15 miles.\nTo Pepirn 12 miles.\nTo Tarrasena 12 miles.\nTo Fownde 12 miles.\nTo Mola :.: 1 mile.\nTo Sesa 15 miles.\nTo Capo 17 miles.\nTo Vers 6 miles.\nTo Naples 6 miles.\n\nSumma miles CCCXXX.\n\nFrom Rome to Castellanoua 13 miles.\nTo Liuita 13 miles.\nTo Naruya 13 miles.\nTo Terne 6 miles.\nTo Spoliat 12 miles.\nTo vircano 15 miles.\nTo Seruello 9 miles.\nTo Musha :.: 3 miles.\nTo Belforde 12 miles.\nTo Macherato 13 miles.\nTo Racanato\nTo Modondelarett: 3 miles.\nTo Osmo: 6 miles.\nTo Ezy: 24 miles.\nTo Sinagaye: 15 miles.\nTo Fauo: 1 mile.\nTo Chatholico: 15 miles.\nTo Rymene: 15 miles.\nTo Portesesenato: 15 miles.\nTo Rauenna: 20 miles.\nTo Auelana: 45 miles.\nTo Furnasa: 20 miles.\nTo Fosson: 5 miles.\nTo Brondalo: 6 miles.\nTo Cloge: 3 miles.\nTo Venyce: 25 miles.\nSumma miliar: 341.\n\nFrom Venyce to Padua (by sea and water). 25 miles.\nTo Vincente: 17 miles.\nTo Verona: 25 miles.\nTo Piscaria: 15 miles.\nTo Lowna: 12 miles.\nTo Bressa: 15 miles.\nTo Myllayn: 30 miles.\n\nSumma milliar: 272.\n\nFirst, go to Douer. And from thence to Calais by water. 30 miles.\nGrauenynge from thence: 3 miles duche.\nDonkirk: 3 miles.\nNewport: 5 miles.\nOudenbarugh: 4 miles.\nBrugis: 3 miles.\nVrsyll: 3 miles.\nGaunt: 3 miles.\nDyrdermount: 5 miles.\nMawhemlyn: 3 miles.\nMarscot: 5 miles.\nDyest: 2 miles.\nArsull: 2 miles.\nBeelsyn: 2 miles.\nMiles: Masecright 2, Gulpe 2, Acon 3, Goylke 4, Berghle 3, Coleyne :.: 3, Bmme 3, Remaghe 3, Andernake 3, Coueleyns 3, Bobbarde 3, Wesell 3, Bagragh 6, Lorygh 0.5, Benge :.: 1.5, Menske 4, Wormys 7, Spire 6.5, Brussellis 3.5, Faynge 4, Kanstatt 3, Elsyng :.: 1, Gyppyng 1, Geelsyng 2, Vlme 3, Me\u0304mynge 6, \u0158empton 3, Nesselfauge :.: 3, Fylsshe 1, Atteruange 2, To Lerme 2, To Lerme 2, Nazare 3, \u00b6 Vmbst 1, Laundeth 2, Lawdek 2, Mou\u0304t Nicholas. & Chapell 3, Molles 3, Merane 6, Payle 3, Skolter 1, Trent 5, Vrfrette :: 3, Veron 8, Scala 12, Octia 15, Merandula 12.\nMiles:\nMyles of St. Martin, 2 miles.\nDoneporte, 1 mile.\nCastle John, 10 miles.\nDoleyn, 1 mile.\nFlorusole, 30 miles.\nSkarpery, 1 mile.\nFlorance, 14 miles.\nCastle of St. Cassian, 9 miles.\nCastle of St. Donatus, 9 miles.\nSene, 14 miles.\nBonecouent, 12 miles.\nSanctuary of the Clerics, 9 miles.\nRedecoffre, 12 miles.\nAquependaunt, 12 miles.\nSt. Laurence, 5 miles.\nBeitsen, 3 miles.\nMountflasske, 6 miles.\nViterbce, 9 miles.\nSowters, 1 mile.\nRome, 24 miles.\nFrom Rome to Castellonouo, 12 miles.\nArenyane, 1 mile.\nCastellane, 9 miles.\nCastle Leonarde, 5 miles.\nOutreole, 3 miles.\nNarnya, 6 miles.\nSancti Emini, 6 miles.\nSancta Fida, 12 miles.\nTode, 4 miles.\nPerose, 20 miles.\nPount le pater, 5 miles.\nEngobin, 15 miles.\nCantyane, 1 mile.\nFyrmynyane, 15 miles.\nVrben, 3 miles.\nMountfloure, 11 miles.\nRemell, 12 miles. From thens to Venyse, 5 miles.\nmyles {per} aquam, 1 mile.\nMeistre, 1 mile.\nTreuyse, 1 mile.\nConyngane, 9.\nmyles: 5, Six: myles. (Affortyma, Seriuale, Saynt Martyn, Burgh_, Lampettes, Ungaron, Buttestane, Alandre, Netherthorpe, Valespergo, Burnell, Mulburgh_, Motre, Steresen, Isebroke)\n\nAt Calais you shall have as many plates for half a noble or for a ducat as follows: 24 plates. This is the best money for Bruges.\n\nAt Bruges you shall have as many plates as you had at Calais / for half a noble or for a ducat /\n\nFor a gold piece: 19 plates.\n\nAnd for a gold piece of lylyas: 24.\n\nAnd 17 mytes for half a noble or for a ducat: 31 lylyas. It is Brabant money. And in Brabant plates are called styfers.\n\nA plate is worth 2 groats of flesh called pence. To a groat: half pence, to half penny: farthings. 48 farthings to a plate. To a groat: 24, to half penny: 12, to farthing.\nA lyly place is worth 3 pence, flemshell. A lylyard is worth 36 mites. Three plies are worth 5 pence in English. V goldens and a plie are worth 2 nobles in English. A goldens is worth 3 shillings in English money. This money will serve well to Colyn.\n\nAt Colyn you shall have reynisshe goldens and colyn pence. You shall have for a goldens 24 pence. For a colyn penny 12 halfpennies or farthings, all is one. And they will serve to Menske.\n\n4 halfmarks\n\nTake in your change from Bruges of goldens with a round ball and a cross above on one side. They are good in Rome and the best by all ways. Take none English gold with you from Bruges / for you shall lose in the change. And also for the most part by the way they will not change it. Renysshe goldens they know well by all ways. In them you shall lose little or nothing.\n\nAt Menske you shall have bemysshe and blaffardes and other halfpennies. A renysshe goldens is worth there 21 blaffardes.\nA ducat of Venice is worth 26 shillings and 3 pence. A bemysshe or blaffarde is worth there 11 shillings. They last to Kempston. A bemysshe will serve well in Rome. And 12 bemysshes is 11 pence in English.\n\nAt Kempston you shall have ferrets and curs. For a bemysshe 11 ferrets. For a cursar 5 ferrets. For a gylden 19 shillings and 3 pence and 3 ferrets. 46 cursars for a gylden and a ferret.\n\nAt Trent you shall have kateryns and markets. For a bemysshe 9 kateryns. And of markets to a bemysshe 2 kateryns and 2 bagantines.\n\nA maker is a galyhalfpenny. At Venice it is called a soule.\n\nAt Bolen you shall have boleners and other kateryns and bayes.\n\nA bolener of Bolen is worth 6 kateryns to Rome. & at Rome\n\nAt Senne a bolener of Rome is worth but 6 kateryns and a half. And the same bolener is worth at Rome 6 kateryns.\n\nA ducat is worth at Bolen 46 boleners.\n\nA gylden at Bolen is worth 35 boleners. It is good silver.\nAnd of 480 bayokes to a golden. A bayoke is worth 4 shillings.\nAn old Bolen from Bolen is worth 1 penny English. They are best from Bolen to Rome.\nAt Rome you shall have bolendynes of Rome and bayokes and other shillings,\nFor a ducat of Venice 168 bayokes,\nFor a ducat of Rome 2 less,\nOr for a ducat of Florence. And of bolendynes for a ducat 144. For a golden 36 boleners. Of bayokes to a golden 4.\nAnd for a ducat 10 papal grotes of bolendynes of Rome. Of bayokes 4 to a papal grote. To each bayoke 4 shillings.\nTo each shilling 12 deniers called in Rome pence.\nAlso from Rome to Venice old boleners of Dolen will serve well all the way and grotes of Venice should be called with us gallifrey pence and shillings.\nAnd be well advised that you change not to many shillings,\nFor they last but little way there are so many diverse changes of them in diverse lords' ships.\nAnd the Katheryns of one lordship will not go into the next:\nAt Venice are grotes and grossettes, called their souls and baggingines. A ducat of Venice is worth 24 grossones. And a s. and of grossettes 28 and 2 for a ducat of Rome or of Florence 4. Less for a grote or a grossone. All is one. 9 shillings for a grosset, 3 shillings for a grosso, 12 pence for a soul, 24 baggancies. For a ducat of Venice you shall have 5 pounds, 14 shillings. A pound is worth 20 shillings that are galy halfpence. And to every 12 pence, 18 baggancies.\nAt Curphu you shall have tourneys. Black money 24 for a Venice grosset, 6 for a Venice ducat.\nAt Curphu, at Modon, and at Candy a soul of tourneys is but 4 tourneys. Therefore beware and ask if they say a soul of tourneys or of silver.\nAt Modon you shall have but 5 tourneys for a soul sometimes. And sometimes more.\nAt Candy you shall have 5 tourneys, and sometimes 6 as the Seignouri will set it.\nAnd there they have been called parpers. A parper is worth 42 corneys.\nAt Rodes you shall have gillottes and Ionettes and asperis. A gillot is worth an Ionette and a half. An Ionette is worth 42 denares of Rodas. An asper is worth half an Ionette, that is 16 denares. A gillot, an Ionette, and an asper are silver of Rodas, save an asper is money of Turkey and silver.\nA Venetian ducat is worth 19 Ionettes and 6 denares.\nIn Cyprus you shall have grotes of silver and half grotes and other denares of black money and besantes. A besant is worth 48 denares. And 7 besantes and a half to a ducat of Venice. A grote of Cyprus is worth 368 denares. A ducat of Venice is worth 9 grotes and a half. An half groat is worth 9 denares and so on.\nA grossus of Venice is worth there but 16 denares. A 2.5 but 4 torneys and so on.\nIn Surrey you shall have dreams and half dreams. Two dreams are worth 3 Venetian groats. A dream is worth 6 shillings of Venice.\nA ducat of Venice is worth 19 draches. Ducales, groats, and soldi of Venice will sell well in Surrey and none other, without great loss.\n\nA good provision when a man is at Venice and purposeth, by God's grace, to pass by the sea to Porto Iaffe in the holy land, and so to the sepulchre of our Lord Jesus Christ in Jerusalem, he must dispose himself in this way.\n\nFirst, if you shall go in a galley, make your companion with the patron at the right time. And choose you a place in the said galley in the uppermost stage. For in the lowest, under it is right evil and smoldering hot and stinking.\n\nAnd you shall pay for your ship's freight and for meat and drink to Porto Iaffe and back to Venice. 3 ducats. For to be in a good, honest place and to have your ease in the galley and also to be cherished.\n\nIf a man shall pass in a ship or a carack, then choose you a chamber as near the middle of the ship as you may. For there is least rolling or tumbling to keep your brain and stomach in temper.\nAnd in the same chamber to keep your things in safekeeping. Buy a padlock to hang on the door when you enter the long room. And you shall pay for food, drink, and shipping freight to Port Iaffe and again to Venice. Thirty ducats at the least.\nAlso, when you make your contract, take care that the patron be bound to you all before the duke of Venice for a M ducat, to keep all manner of contracts with you. That is, that he shall conduct you to certain havens along the way to refresh you and get you fresh water and bread and flesh.\nAlso, that he shall not tarry longer at any haven than three days at the most without your consent. And that he shall not take on board any manner of merchandise going or coming without your license to harm you in your places. And also for tarrying at passages by the sea.\nAnd by the havens that follow, he shall lead you if you wish.\nFirst, from Venice to Pola by water, C\nFrom Pole to Curphu: 6 miles.\nFrom Curphu to Modon: 3 miles.\nFrom Modon to Candia: 3 miles.\nFrom Candia to Rodes: 3 miles.\nFrom Rodes to Baaffe in Cyprus: 4 miles.\nFrom Baaffe to porte Iaffe without more: 3 miles.\n\nBut beware you make no agreement that you come not at Famagust in Cyprus for anything. For many Englishmen and others have died there. The air is so corrupt thereabout and the water likewise.\n\nAlso see that the said patron gives you hot food twice a day, the first at dinner and the second at supper. And that the wine that you shall drink is good and the water fresh and not stinking. If you come to have better, [and] also the biscuit.\n\nAlso order for yourself and your fellow if you have any three barrels each of a quart. Two of these barrels should serve for wine and the third for water. In one barrel take red wine and keep that ever in store.\nAnd take care not to tame it if you cannot do so until you return home without sickness or any special need. You will find this a special note: if you had the flyxe, you would give 20 ducats for a barrel, but you will have none left after passing much of Venice. The other barrel will serve when you have spent your drinking wine to fill again at the harbor where you will come next.\n\nYou must also buy a chest to put your things in. If you have a fellow with you, buy a chest that is as broad as the barrels are long. And at one end, you need a lock, key, and a little door. Place the first barrel at the same end. If shipmen or other pilgrims come to it, they will come and drink from it, and also steal your water, which you would not often miss for your wine. And on the other side of the same chest, you may lay your bread, cheese, spices, and all other things.\nYou must provide provisions for yourself, as you will be dining with the patron, but you will often need your own supplies such as bread, cheese, eggs, wine, and other items for your collation. At times, you will have weak bread, weak wine, and stinky water, making it necessary for you to eat from your own.\n\nFirst, St. Stephen was buried at a place called Sctu\u0304s, the first time he was stoned in Gazar, which is distant from Jerusalem by a throw of a ballista.\n\nSecond, Albiera castle is where the church of the Blessed Virgin Mary is located. It was here that he recognized his lost son, Ihu\u0304s.\n\nThird, Puteus Samaritane.\n\nFourth, Neapolosa or Cicer city, where the bones of Joseph, who was sold in Egypt, are buried.\n\nFifth, Sebasten city, where St. John the Baptist was imprisoned and beheaded.\n\nSixth, Iehenen castle, where Christ healed ten lepers.\n\nSeventh, In the city of Naym, Christ raised the dead son of a widow.\nIn Nazareth there is a church where the Virgin Mary was announced or greeted by an angel. There is a spring from which the child Jesus drew water for his mother. In the city of Capernaum where Christ performed many miracles. In Galilee Lake where Christ performed many signs. In the city of Tyre where Christ called Matthew. In the place where Christ raised the daughter of Jairus. In the place where Christ dined with Matthew. In the mountain where Christ fed five thousand men with five loaves. In another mountain where Christ fed four thousand men with seven loaves. In the city of Sidon where the woman said to Christ, \"Blessed is the womb that bore you.\" In the city of Tiberias where Christ healed the Syro-Phoenician woman's daughter.\n\n\u00b6 Primo est ecclesia sancti Saluatoris in qua su\u0304t plures muros vbi fuit miraculu\u0304 de Iudeo qui {per}cussa ymagine crucifixi cu\u0304 gladio sanguis viuus ema nauit. quo visus Iudeus erat co\u0304uersus ad fidem et multi alij. \u00b6 Item vbi sctu\u0304s georgius interfecit dra cone\u0304 et liberauit filia\u0304 regis. \u00b6 Item iuxta damascu\u0304 cristus dixit paulo. Saule saule. &c\u0304. \u00b6 Item in mu\u2223ro damasci adhuc est fenestra vbi & per qua\u0304 sanct{us} paulus exiuit. \u00b6 Item infra ciuitate\u0304 est ecclesia & dom{us} vbi sanctus paulus fuit baptizatus. \u00b6 Item domus ananie discipuli qui paulu\u0304 baptizauit.\n\u00b6Item ad quatuor miliaria vltra damascu\u0304 est ec\u00a6clesia sancte marie de Sarena.\n\u00b6 Primo. ciuitas Gazara in qua sctu\u0304s Sampson\n And at Ierlm there is good wyne & dere.\n\u00b6 Also se that the patron\u0304 take charge of your har\u2223neys wythin the shyppe tyll ye come agayn to the shyppe. ye shall tary there .xiiij. dayes\nTake good care of your horses and other small japes that you bear with you. The Saracens will be friendly and talk to you, but they will steal from you if they can.\n\nWhen you take your ass at Portia, do not be too far behind your fellows. For if you come in good time, you may choose the best mule or ass that you can. And you must give your ass man a generous tip in Venice.\n\nDo not be too far ahead nor too far behind your fellows, for on account of thieves.\n\nWhen you ride to the Flume Jordan, take with you from Jerusalem bread, wine, water, hard eggs, and such provisions as you may have for two days. For there is none to sell along that way.\n\nAlso keep one of your bottles with wine when you come from the Flume Jordan to Mountquarantyne.\n\nAnd if you go up to the place where our Lord Jesus Christ fasted for forty days, it is exceedingly hot and very high.\nAnd when you come down again, for any thing drink, no water but rest you a little. Then eat bread and clean wine without water. For water after such great heat generates a fly or a flame, or both. That many have died from it.\n\nMake a lamb on the bench. Receive sixty ducats of Venetian gold or silver coins, and if large Venetian coins or Argentine coins, at Portiaffe, for the patron and for safe conduct and for the Saracen lords, one ducat.\n\nItem at Portiaffe, seven and eighteen gross.\n\nItem for the rams, nine gold.\n\nItem for the sign of George, one gold.\n\nItem for the ass of rams, six gold for Jerlm.\n\nItem in Jerlm at the burial of Bte Marie, three shillings.\n\nItem in Monte Oliveti where Xp\u0304s ascended, two shillings.\n\nItem in the first sepulcher, one gold and a half.\n\nItem in the second sepulcher, three gold.\n\nItem in the third sepulcher, two gold.\n\nItem in Bethlehem, one gold.\n\nItem at Sctm Iohe\u0304m, one gold.\n\nItem in the pilgrimage of the Jordan river, ten gold.\nIn the seventeenth day of June, from Venice under sail out of Venice's harbor sailed a ship of Venetian merchants, called John Morezon. Its patron was Luke Mantell. There were 46 pilgrims aboard, each paying varying amounts. Some paid 32 ducats, some 26, and others 24 for food, drink, and passage to Jaffa. The return journey to Venice was also included in this cost.\n\nThey sailed east-southeast along the coast of Slavonia.\nThey passed it on the left hand; it is two hundred miles from Venice. And there is a great city called Iarra, under the dominion of the Venetians. And in the same city lies Simeon Justus. And they passed by an island of the right hand called Lysa. In which are great hills and mountains. And in those hills grows a great abundance of rosemary, as long as it were firs.\n\nAfterward, they came to a strong walled town of the Emperors of Constantinople, called Aragosa. Four hundred miles from Venice. And they sailed forth until they came to the island of Corfu on the right hand. Turkey on the left hand, eight miles between both lands.\n\nOn Friday at evening they came to the haven of Corfu. There is a good town and two strong castles standing on two high rocks. It is a good island and fruitful. They spoke Greek there. It is under the Venetians.\n\nOn Sunday next after noon, they sailed from there east-southeast, leaving the land of Corfu on the right hand.\nThe land of Turkey on the left hand. On the Wednesday next after, to an island on the left hand called the island of Modon_. It is a great island and fertile. It is three miles from Corfu. And there grows wine from Romania. There is a good town and a strong castle. It is in Greece and under the Venetians.\nOn the Thursday next after noon_, they sailed from Modon_, leaving the land of Modon_ on the right hand.\nOn Friday next after, they passed by a fair harbor town, twenty miles from Modon_, called Corona. It is under the Venetians. And so they sailed forth until they came a hundred miles from Candia. And there they sailed up and down for three days and two nights in great peril beside great rocks. And they dared not pass, for the wind was against them. And one of the rocks is called in Greek Edgyd. That is to say in English, Edgydhill. It is shaped like an egg. Upon the left hand, six miles within, there is still standing the temple where Apollo was worshiped.\nIn the same temple, Elena, wife of King Menelaus, was carried off by Paris of Troy and taken to the temple of Aphrodite, called Delphos or Cirigo in ancient Greek and Latin, respectively.\n\nThree miles from Modon, on a Wednesday morning, they came to Candia. There is a strong castle and a large, beautiful town with well-fortified walls. The island is great and abundant in all things. The people are Greeks, and the Venetians are their lords. Every year or so, a duke is chosen by the Venetians. Malmsey wine is grown there, also known as Cretan wine. They are referred to in ancient texts as \"Cretans, always liars, evil beasts.\"\n\nThirty miles from Candia is an old, broken city, which was called Cretina. Nearby stands an old, broken church, built in honor of Jesus Christ.\nIn the worship of Titus Erus. To whom Paul wrote in Acts, apology to Titus. A little beside that place there is a hill called Laborintus. And that is a marvelous place within it, wrought out of hard stone of the rock. And the great hill above. A man may go within that place various ways. some way ten miles, and some way more / and some way less. And but if a man is well aware how he goes in, he may so go he shall not come out again. There are so many turnings therein.\n\nIn this isle, as they say, there were once an hundred cities & an hundred kings. In this city the said pilgrimages tarried a month. And there was great heat. For from May to Allhallowmas there grows no grass. It is so burned with the heat of the sun.\n\nAnd then about Allhallowmas begins to spring grass, herbs & flowers. And it is there then as Summer in England. So in the winter it is temperate no cold but little. There is never snow nor frost with it.\nAnd if there comes any frost with a little ice, they will show it to each other as a marvel. From May until the later end of October, there is no rain nor clouds but rarely. But the sun shines right clear and hot. And around St. Martin's time, the sun is as hot there as it is in August in England. And so it is in Rhodes and Cyprus, and all that country to the east.\n\nFrom this harbor they passed the Wednesday next before the Assumption of our lady. And sailed east-southeast, leaving Turkey on their left hand.\n\nOn our lady day, the Assumption, they came to Rhodes before noon, three miles from Candia on the right hand. There they stayed 18 days. There is a fair castle and a strong one. In which castle are the knights of the Rods. And there is a good city well walled with double walls. And on the east side of the harbor, there stands on a strong wall 14 towers.\nmylles of stone, every windmill as it were a strong tower. Of that place it is written that Paul wrote (to Colosenses) to that same place.\n\nThe first day of the month of September, in the evening tide, they sailed from Rhodes towards Jerusalem. Seven C. miles east-southeast. Leaving Turkey on their left hand. So they sailed forth from Rhodes and never struck sail until they came to the port of Jaffa.\n\nIn the vigil of our lady in the feast of the Nativity they came to the port of Jaffa. And there they tarried Monday and Tuesday in the ship. Until they had their safe-conduct. And on Wednesday in the morning they entered into the land at the port of Jaffa.\n\nAt the port of Jaffa begins the holy land. There Peter raised from death Thecla, the servant of the apostles.\n\nThere is Indulgence. Seven years and seven Lents.\n\nAnd a little beside, to the southward, there is a stone where Peter stood and fished when our Lord called him.\nand said to him (follow me)\nAt Port Iaffe they paid, they came out of the ship every pilgrim one ducat of Venice. for food and safe-conduct to the patron. And at Port Iaffe every pilgrim paid for tribute 7 ducates & 17 groats.\nOn Thursday they took their asses and rode to Rames. There they paid every man a Venetian groat to his ass man for courtesy. And there they were received into a hospital. and there tarried all day.\nOn Friday in the morning they went to St. George where he was martyred. And there is an old city. which is called Lida. There every man paid a Venetian groat. and returned to Rames. where they tarried all that day. which Rames is a great city and much people therein\nAnd there was born Joseph of Arimathea as it is said.\nAt St. George is 7 years & 7 fairs.\nOn Saturday mornings they rode towards Jerusalem. And a little from Rames is the sepulcher of Samuel the prophet. Also from Rames is 12.\nmyles to the castle of Emans. There, the two disciples found Christ breaking bread after his resurrection.\n\nA little over halfway toward Jerusalem is the valley of Terebinth, on the left hand, where David overcame Goliath.\n\nFrom Rames to Jerlm is 24 miles. So, they were 2 at afternoon on the same Saturday when they came to Jerusalem, where they were received into a hospital a little from the sepulcre. And there they were all that day and all that night.\n\nOn a Sunday in the morning, they began their pilgrimage. And a friar of Mount Syon went with them.\n\nThe first is before the temple of the sepulcre door. There is a four square stone white. Upon it, Christ rested with his cross when he went toward the mount of Calvary.\n\nIndulgence: 7 years and 7 quarters.\n\nAlso, the house of the rich man. He denied Lazarus the crumbs of bread.\n\nIn the sepulcre church of our lord, on the north side of the temple.\nThis text appears to be written in Old English, with some Latin and special characters. I will translate it into modern English and remove unnecessary symbols and formatting.\n\nA chapel where Christ appeared to his mother for the first time after his resurrection. / And on the right-hand side of the altar, there is a window in which stands a pillar to which Christ was bound and scourged in Pilate's house. / On the left-hand side of the altar, in a window, stands a little cross of the holy cross. / Also, in the midst of the same chapel, is a round stone of various colors. Where St. Helena produced the cross that Christ died upon, with the raising of a dead man to life. / In each of those places are seven years and seven Lenten seasons. / Also, outside the chapel door, is a round stone and a hole in the middle where Christ appeared to Mary Magdalene after his resurrection, in the likeness of a gardener, and said, \"Do not touch me.\" / There is an Indulgence of seven years and seven Lenten seasons. / Also, a little from thence is a chapel where Ihu Christ was imprisoned while his cross was being carried. / There is an Indulgence of seven years and seven Lenten seasons.\nAnd there is another pool where the Jews cast lots for the clothes of Christ for seven years and seven leases.\nAt the eastern end of the temple, there is a chapel descending thirty-four steps where St. Helena found the cross. In that place is Indulgence (penance and penitence).\nAlso, a little above is a chapel in worship of St. Helena. There are seven years and seven leases.\nAlso, above in the temple, a little from then, there is a pillar of marble under and above. On which Christ was set and crowned with thorns for seven years and seven leases.\nAlso, a little from then, is a fair chapel nineteen steps high, three of which is the mount of Calvary where Christ suffered passion for all mankind. And there is a mortar in the cliff. Whyce did cleave when Christ yielded his spirit.\nAlso, there is the mortar in which the cross stood.\nIn this chapel is Indulgence (penance and sin.)\nBefore the temple door is a place, as if a sepulcher, where Christ was laid when he was taken down from the cross. And there he was anointed and swaddled in cloth.\nThere is also (penance and sin.)\nIn the western end of the temple is a chapel, in which is a four-square stone. There the angel sat and said to the three Marys, \"Why do you seek?\"\nIn that chapel is another little chapel in which is the sepulcher of Jesus Christ, where he was buried and rose from death to life.\nPenance and sin.\nIn the middle of the choir there is a stone and a hole in the middle. Where Christ said to his disciples, \"This is the center of the world.\"\nAlso in the city without the temple are certain pilgrimages. The first is where the Jews compelled Simon to take the cross of Jesus when he went to the Mount of Calvary.\nSeven years and six furlongs.\nAlso there is a place where Christ laid down the cross and turned to the women.\n\"saying (Do not weep over me, or weep for your children), for seven and a half years and seven and a half months. There is a place where our Lady rested, bearing her Son the cross. There is a church called Ecclesia de spasmo for seven and a half years and seven and a half months. There is an arch where upon one sat Pilate when Jesus was judged to die. And upon the other sat Jesus. For seven and a half years and seven and a half months. The stole of our Lady for seven and a half years and seven and a half months. The house of Pilate in which Christ was scourged and judged to death. There is (a penalty and guilt). The house of Herod in which Christ was led and mocked, clothed in white. Indulgence for seven and a half years and seven and a half months. The place where Christ forgave Mary Magdalene her sins. Indulgence for seven and a half years and seven and a half months. Within the outer gates of Solomon's temple is Probatica piscina. Indulgence for seven and a half years and seven and a half months. A little from the same temple is Porta arena.\"\nThe place where St. Stephen was stoned to death: 6 years and 6 furlongs.\n\nThe site where St. Stephen was stoned to death: 6 years and 6 furlongs.\n\nThe water of Cadron, where the cross lay for many years as a bridge: 6 years and 6 furlongs.\n\nA chapel in the middle of the valley with the sepulcher of our Lady, containing 28 Greek relics: 6 years and 6 furlongs.\n\nA small chapel: a place where Christ prayed to the Father three times. It is under a stone rock in the earth. Indulgence: 6 years and 6 furlongs.\n\nIn the same valley is a church of St. James the Less. During the Passion of Christ, he was there and promised never to eat or drink until he knew Jesus had risen. The sepulcher of Zachariah, son of Barachiah, is also there. The Jews slew him between the temple and the pool. Indulgence: 6 years and 6 furlongs.\nA little entrance on Mount Olivet is the garden where Christ was taken by the Jews, held for seven years and six months.\nA little above, toward the same mount, is a place where Christ told his disciples, \"Watch and pray, lest you enter into temptation\" (Matthew 26:40), for seven years and six months.\nA little from there is a place where St. Thomas of India received the lance wound from Our Lady as she ascended into heaven. There is an Indulgence for seven years and six months.\nA little from thence is a place in the same way where Christ wept, saying, \"No more will I drink of the fruit of the vine until that day when I drink it new in the kingdom of God\" (Mark 14:25), for seven years and six months.\nA little further up is a place where the angel appeared to our Lady with the palm, saying, \"Gaude, Maria, gratia plena\" (Luke 1:28), for seven years and six months.\nAbove there is a hill on the left hand called Galilee.\nin this place Christ appeared to his disciples after his resurrection: a penance and pilgrimage site.\n\nAlso, there is a place where the children of Israel planted branches of olive trees in the way, and did him homage: seven years and seven leans.\n\nAlso, about a quarter of a mile from thence is Mount Olivet, to the south of Galilee. There is an old round church there where our Lord ascended into heaven. And there are seen the imprints of his feet. A penance and pilgrimage site.\n\nAlso, a little from thence, descending downward, is a ruined church of St. Pilgrimage. There the apostles made the Creed. Seven years and seven leans.\n\nAlso, in the same way, is a place where Christ preached often to the apostles: seven years and seven leans.\n\nAlso, a little further down, is a place where was a church of St. Mark. In this place, Christ taught the (Our Father) to the apostles: seven years and seven leans.\n\nAlso, a little thence is a place and a stone on which our lady rested: visiting the holy places. Seven.\nIn the valley of Syloe, there is a church dedicated to St. James. There is a well where our Lady washed the clothes of Jesus Christ. There are seven years and seven rents. A little way is a place where Isaiah the prophet was sawed with a saw of tree. Seven years and seven rents. A little thence on the right hand, a little descent is a water running out of a hill. Which is called Natatoria Syloe. Seven years and seven rents. A little above, hanging on the hill, are places like caves. Where the apostles were hidden in the time of Christ's passion. Seven years and seven rents. A little from thence is a place called Archeldemak or Campus sanctus. Which was bought with thirty pence that Christ was sold for. In the high altar of Mount Syon, there is a place where Christ made his mandate with his disciples. Seven years and seven rents.\nOn the right hand of the water is a place where Christ wished to feast with his disciples on Shrove Tuesday. saying (Mandatum novum do vobis) .vi. years and .vi. Lenten periods.\n\nTo the south of the church is a little devoted chapel. where the Holy Ghost descended upon the apostles on Whitsunday. .there is (a penalty & guilt)\n\nIn the cloister beneath is a chapel where St. Thomas of India put his finger to Christ's side or wound\n.vi. years and .vi. Lenten periods.\n\nAt the east end of Mount Sion is the place where the Paschal lamb was roasted\n.vi. years and .vi. Lenten periods.\n\nAlso the oratory of our Lady\n.vi. years and .vi Lenten periods.\n\nAlso the sepulcher of David, Solomon, Ezechiel, and other kings of Judah.\n\nAlso at the north side of the church is a stone upon which Christ stood when he preached to his disciples\n.vi. years and .vi. Lenten periods.\n\nAlso another stone where our Lady sat and heard the preaching of her Son\n.vi. year and .vi.\nA place where our lady died is a little further west-northwest. There is an Indulgence (penance and penitence). A little to the west is a place where St. John the Evangelist celebrated mass before the Blessed Virgin Mary for seven years and forty days. On the north side, a little beside Mount Sion, is the place where Caiaphas' house was, in which Christ was imprisoned. Nearby is the stone that was placed on the sepulcher of Christ, for he should not rise. By which it is said in scripture (Who will roll away the stone from the door of the tomb? It was very great indeed for seven years and forty days). Jacobins keep and worship this place. Peter denied the Lord a little from thence, for seven years and forty days. A little way from Mount Sion is the place where the Jews intended to arrest the body of the Blessed Virgin Mary, St. Mary. (seven years and forty days)\n\n\u00b6 Also wythin the chiryerde of mount Syon on ye north syde is a place where saynt Stephen was bu\u00a6ried the seconde tyme. \u00b6 There is Indulgence .vij yeres and .vij. lentes.\n\u00b6 Also where saynt Mathewe was chosen one of the appostles \u00b6 .vij. yeres & .vij. lentes.\n\u00b6 Also the chyrche of saynt Aungell whyche was the hous of Anne the byshop \u00b6 .vij. yeres and .vij. lentes.\n\u00b6 Also a lytyll thens in the highe waye towardes the hospitall from mount Syon at an hygh stoon\u0304 walle in the ryght honde is the place where Criste appered to the thre Maries on Ester daye in the mornynge \u00b6 .vij. yeres & .vij. lentes.\n\u00b6 Ibi similit est castellu\u0304 Dauid\n\u00b6 From Ierlm to Bethleem ben fyue myles and in the hyghe waye thre myles from Ierusalem is the place where the sterre apperyd agayn to ye kyn\u2223ges of Coleyne \u00b6 .vij. yeres & .vij. lentes.\n\u00b6 Also a place where was a chyrche where Elias the prophete was borne. \u00b6 Also the sepulture of Rachelis the prophete\nIn Bethlehem is a fair church of our Lady, in which is a place where Christ was born under the high altar and earth. A penance and culpa.\nAlso, a little by in the same chapel, the manger of our Lord. A penance and culpa.\nAlso above on the right hand of the quire is an altar where Christ was circumcised. There is a penance and culpa.\nAlso on the left hand of the quire there is an altar where the three kings made themselves ready for their offering. 7 years and 7 lents.\nAlso in the cloister of the same temple or church is a chapel descending under the earth. Where St. Jerome translated the Bible out of Hebrew into Latin. 7 years and 7 lents.\nAlso in the same chapel is a little throne the sepulcher of St. Jerome. 7 years and 7 lents.\nAlso right nearby is the sepulcher of the Innocents. 7 years and 7 lents.\nAlso two miles on the north side from Bethlehem is an old broken church where the angel appeared to the shepherds. 7 years, 7 lents.\nFive miles from Bethlehem and five miles from Jerusalem in Judea is a church. And at the high altar, our lady greeted Saint Elizabeth. And there, our lady composed the Magnificat psalm. (7 years and 6 months.)\n\nIn the same church, beneath a wall on the right hand, is a stone which hid and concealed Saint John the Baptist in his childhood when Herod sought the children of Israel, the Innocents, and slew them (7 years and 6 months.)\n\nAnother church is above the roof of the same church, in which the angel appeared to Zacharias, the father of Saint John, saying \"Behold, you will not believe my words, but you will be silent until the day of his birth\" (Luke 1:63-64). And there he composed the psalm Benedictus: \"Blessed be the Lord God of Israel.\" (7 years and 6 months.)\n\nA quarter of a mile is a church where Saint John the Baptist was born (a sin and a reproach.)\n\nFour miles from there towards Jerusalem is a church. Under the high altar is a hole where a piece of the holy cross grew.\nAnd there was once the orchard of King Solomon. In that place is Indulgence. It has been six years and six Lenten seasons. From Jerusalem, two miles to the east towards the Jordan River in Bethany, there is a temple where Lazarus was buried. In the same temple is a little chapel. There, Christ stood when he raised Lazarus from death to life. Six years and six Lenten seasons. Also, the house of Simon the Leper, where Mary Magdalene anointed Christ's feet and wiped them with her hair. Six years and six Lenten seasons. Also, a little place is half a mile further on, where the said Mary and Martha said to Christ, \"Lord, if you had been here, my brother would not have died.\" Also, a little house is Martha's and also Mary Magdalene's. From Bethany to Mount Quarantina are twenty-one miles. On this mountain is a chapel where Christ fasted for forty days. There is a penance and guilt. Also, at the top of the same mountain is a place where the devil took Christ and tempted him, saying, \"I will give you all these things if you will fall down and worship me.\"\nAlso five miles from Jerusalem is the city of Jerico, in which Jesus Christ preached often. Four miles and a half from Jerico is a chapel of St. John the Baptist, where he said \"Behold the Lamb of God.\" Seven years and seven furlongs. Also, there is the wilderness where St. John Baptist walked. Half a mile from that chapel is Flume Jordan, where Jesus Christ was baptized by St. John Baptist. And there is also Indulgence, a penance and penitence. I counsel you to have with you out of Venice Comfortative Laxatives Restrainers Greengages Almonds Rice Figs Reasons great and small. These will do you great ease on the way, and pepper, saffron, cloves, and a few maces as you think necessary. And also loof sugar. Also take with you a little cauldron, a frying-pan, dishes, platters, saucers, and such necessities. Also buy you a bed beside St. Mark's church in Venice, where you shall have a feather bed, a matrass.\na palace. Two pairs of sheets and a quilt. The price is two ducats. When you return, bring the same bed back and you will receive a ducat and a half for it, even if it is broken and worn. Mark the house and name of the person you bought it from before coming to Venice.\n\nMake your change at Venice. Take with you at least 30 ducates in Venetian groats and grossones. You will have a ducat of Venice for 28 groats and a half. After you pass Venice, you will have 26 and 24 in some place. Take with you three or four ducates in soldi that are galyas halfpenies of Venice. For every Venetian groat, you get two soldi. Take with you from Venice one ducat or two of torrefini. It is brass money of Candia. It will go all the way by sea.\n\nYou will have six for a soldo at Venice, Modon, and Candia often, but five or six at the most.\nAlso hire you a cage for half a dozen hens or chickens to have with you in the ship or galley, for you will need them often. And buy half a bushel of millet at Venice for them.\nAlso take a barrel with you for a bed for your chamber in the ship. It is necessary if you fall ill that you do not go in the air.\nAlso when you come to have towns, if you stay there for three days, go ashore then, for you may have lodging before another, and if any good victuals are there, you may be speeded before another.\nAlso when you come to diverse havens, beware of fruits that you eat none, for nothing. As melons and such cold fruits, for they are not suitable to our complexion, and they generate a bloody flux. And if any Englishman catches that sickness, it is a great marvel if he does not die of it.\nAlso when you shall come to Porte Iaffe, take out what you want from the ship onto land, two bottles or two gourds.\nIn one pot there was wine, in another water, each of a pot at the least. None shall have it until they come to Rames. And that is extremely weak and sparse. In Monte Sinai is a monastery of Saint Mary, where the body of Saint Catherine rests. After the tribune of this church is a place where the Cross appeared to Moses in the midst of the ruby. In the midst of the mountain is a place where Elijah did penance. In the summit of the mountain, God gave the tables of the law to Moses. In a verdant place, Onophrius did penance. In another monastery of Saint Catherine, angels placed her body. In the red place.\n\nIn the city of Messara or Cairo there are many Christian churches, among which is the church of Saint Mary of Columna, in which is the body of Saint Barbara. There is also the river that came from Paradise. There is a vine of balsam. There is the monastery of Saints Anthony and Paul the First Hermits, Macarius, and others. Three days' journey from the aforementioned city of Messara, in the land of Egypt, is a certain town named Noi\u0304e Menpheluto.\nin this monastery of the Jacobites in Elmarath, there is a chapel where the Blessed Mary stood with her son Ihu (Jesus) and Joseph for seven years. It is celebrated by all Christians in Egypt on the day of the Palms of Ramos. In Alexandria, Saint Catherine was martyred. Saint John, the Almsgiver, patriarch, was also dead there. Saint Mark the evangelist was also there and was later buried. Returning and guarding near Portaffe on the day of St. Thomas the Apostle, 12th day of July, Sabbath, we made a veil for the mirrham. On the vigil of St. Peter's Chains in the night at mirrham, we made a veil. The day after the testament of St. Peter, we made a procession with rods. The day after that, on Mars' day, at Rodes. We made a veil on the day of Jupiter, going towards Candia. On the vigil of the Assumption of the Blessed Virgin Mary in Candia. The day after Mars, we made a veil at Modon. In the 16th day of August in Modon. The day before Monday, we made a veil at Aragosia. XXVIO.\nThis text appears to be written in Latin. Here is the cleaned version:\n\n\"dic ille mensis in portu Argois. Iid. die post velabas dsus parentias. Vid. die mensis octobris in parentia. Iid. die velabas dsus Venetias. Iiii. die. videt die ventis circa horam decimam in Venetia. Proxime die post missam usus ferariam. Die martis in matutina in feraria.\n\nAudite ossa in populo negligentes aliquando cognoscite. Ite ad sepulcra mortuorum et vide exempla viventium. Iacent ossa. Perit homo. Et tamen reservat causa eius in iudicio refuit et ipse similis nobis aliquando homo in vanitate vivens in saeculo. Studens divisis. Multiplicavit agros. Plantavit vineas. Impensans horrea sua in apothecis multis. Et letus est in habundantia sua. Et ecce sublata sua omnia ab oculis suis. Iacet in sepulcro reductus in pulvere. De fluxerunt carnes quas delicis nutriuit. Abcesserunt nerui a copulis suis. Sola sit ossa que remansit in exemplo viventium. Cognoscant reliquias mortuorum viventem putant eum requiescere corpus et habitare in inferno anima eius\"\n\nTranslation:\n\n\"That man in the month of Argos, the day after the velabrum, was in parentia. The month of October, the day in parentia, was for him. The day after velabrum, he was in Venetia. He saw the day of Venus around the tenth hour in Venetia. The next day after mass, he was taken to the ferarium. On the morning of Mars in the feria.\n\nListen, ossa in the crowd, sometimes neglectful ones, learn. Go to the tombs of the dead and see the examples of the living. They lie, bones. A man perishes, but his cause remains in judgment, refuses and is similar to us in some way, a man living in vanity in the world. Striving for divisions. He multiplied the lands. He planted vineyards. Filling his stores in many apothecaries, he was happy in his abundance. And behold, all his things were taken away from his eyes. He lies in the sepulcher, reduced to dust. The flesh that he nourished with delicacies has decayed. The nerves have separated from their copulations. Only bones remain as an example of the living. Let those who remain alive recognize the remains of the dead and believe that the body rests and that the soul dwells in hell\"\net non videt ulteriorem\nI wada itten in iij telate arba v camate vi sette. vij saba. viiij temane. ix tessa. x asshera. xi hadasshe. xij attanasshe. xiij telatasshe. xiiij abatasshe. xv camatasshe. xvi settatasshe. xvij sabatasshe. xviij tematasshe. xix tessatasshe. xx esshere. xxi waahadesshere. xxij tellatyne. xxij wahadatellatyne. (&c) vsque ad xl.\n\nBrede ghobbis. wyne nebete. water moy. flesshe laghe. fysshe semek. Come tale goo roa. Good morrow sabalkir. Good even mesalkir. Content bese. Geue me attyne. Fressh terre. salte mala. lytyll swyre. Potage tabahaghe. It reyneth mataha. Moche kytir. Wynde awa. Now dilawaght. How much bekem. Wyll you detryght. I wyll anastare. Geue me hate. Gramercy ectharlak herak. Moche god do it you sahagh. Ye be welcom marre hababak. Sit down hocoyte. Ryse vp come. Wylt thou goo betrightrea. ye ee. Thou shalt be payed to morow. Zeu fuoc bocula. Nay legh. Good taboo. Euyll maletaboo. Noughte fusshare. To nyghte delile.\nIn the morning arrives Anon, stands sodden. Fire not near. What tidings assemble. There men appear. Sleep named. I will not go any farther than I have gone. Milk leaven. A hen digs. These are. An ass homage. An horse parade. A mule begs. Eggs beaten I in a. Two do. Three. Four testera. Five pence. Six hexe. Seven esta. Sixteen octo. Nine ennea. Ten deca. Eleven endecaena. Twelve ende cadoa. Thirteen decatrea. Fourteen decatessera. Fifteen decapente. Sixteen decahexe. Seventeen decaesta. Eighteen decaocto. Nineteen decaennea. Twenty choshi. Thirty trenda. Forty serenda. Fifty penynda. Sixty exinda. Sixty-five esteminda. Seventy octoinda. Seven hundred emnin da. C hundred chat. Two hundred twenty enacho. Three hundred twenty-two duacessia.\nGive me dos more. Bread yipsome. Salt alleys. Apple melon. Butter footer. Flesh creases. Motion provoke. Peas peel. Fire foot. Wine crass. Water ner. Cheese galatry. Eggs huego. Pork grony. Fish opsaria. Hennes oringha. Goose pappia. Muscles mydea. Oysters ostridia. Vinegar accide Cherries charasse. Candyll kiry. Cup cupa. Percely colomyndo. Garlic scorda.\nOnions crowd the ground. Grapes stephile Shone passes. Hose classes. Shirt camisa. Cap takes takkia. Figs sica. Not here. Yes, necessary. See he. God save us all. Grammar spolate. A penny cart. Good night calamita. Good morne calemera. Good eve calaspera. Good day calaporn. Have you exe. How much possum. Dame hira. My mo. Bring hither ferto draw onogale. Take drink none. To eat none. Ynough soon. No more deatholoplne. Sir offend. Tell me the way diximo strata. Welcom calasartis. That too. With good will mitteka wilt thou tellsal. Where is the tavern ecke nowte. Whyther goes popays. Come hither ela do. Sit cats. Good ame. Anone ligora. Bring me ferme. Potage fait. Disshe mecrutea. God othes. Be with you metacena. My lady kyramo. What sayest cheleys. I understand you not then so greet. When comes apopoarkistis: whyther wilt thou pothelles: Goo naye passe. To the town stachoreo. To land geys. Drink piss. The see thallas. House spite. In to breke thy fast pame na iston.\nEte bread from itself.\nI be in Septuagesima to Saint Laurence outside the walls.\nDnica in Septuagesima to Saint Paul.\nDnica in Sexagesima to Saint Peter.\nFeria quarta in Capite Ieunij to Saint Sabina.\nFeria quinta to Saint George at Velabrum.\nFeria sexta to Saints John and Paul.\nSabbato to Saint Triphon.\nDominica prima Quadragesime to Saint John.\nFerias:\nFeria seconda di San Pietro in Vincoli (at the chains)\nFeria terza di Santa Anastasia\nFeria quarta di Santa Maria Maggiore\nFeria quinta di San Lorenzo in Panisperna (where he was martyred)\nFeria sesta di Santi Apostoli\nFeria sabato di San Pietro Apostolo (next to San Giovanni and Paolo)\nFeria dominica seconda di Quaresima a Santa Maria del Popolo\nFeria seconda di San Clemente\nFeria terza di Santa Balbina\nFeria quarta di Santa Cecilia\nFeria quinta di Santa Maria Transpontina\nFeria sesta di San Vitalis\nFeria sabato di San Marcellino e Pietro\nFeria dominica terza di Quaresima a San Lorenzo extra moenia\nFeria seconda di San Marcello\nFeria terza di Santa Potenziana\nFeria quarta di San Sixtus\nFeria quinta di Santi Cosma e Damiano\nFeria sesta di San Lorenzo in Lucina\nFeria sabato di Santa Susanna\nFeria dominica quarta di Quaresima a Santa Croce in Gerusalemme.\n[Feria secunda at the feast of the four crowned ones,\nFeria tercia at the feast of Laurence in Damascus,\nFeria quarta at the feast of Paul,\nFeria quinta at the feast of Martin in the mountains,\nFeria sexta at the feast of Eusebius]\nSaturday at St. Nicholas in prison\nDominica in the passion of St. Peter at the Scullery (or Third Milestone)\nFeria seconda at St. Grisogono lying in Jara\nFeria tercia at the holy Cornelius and Cyprian\nFeria quarta at St. Marcellus\nFeria quinta at St. Apollinaris\nFeria sexta at St. Stephen in the Selion on Mount Mons\nSaturday at St. John before the Latin Gate\nDominica in the Ramos of palms and St. John Lateran\nFeria secunda at St. Achilles\nFeria tercia at St. Prisca\nFeria quarta at St. Mary Major\nFeria quinta at St. John Lateran in the Passion\nSaturday Easter is not a station\nEaster Day at St. Mary Major\nFeria secunda at St. Peter\nFeria tercia at St. Paul\nFeria quarta at St. Laurence outside the walls\nFeria quinta at the holy Apostles\nFeria sexta at St. Mary Round\nSaturday at St. John Lateran\n\nIf one desires to know what each member of the church signifies, one can hear about it here.\nIn premis, it is to be said what a church is. A church is a congregation of the faithful.\n\nThe host of the church is the sign of faith.\n\nThe two doors of the church signify the Jews and Gentiles.\n\nSingular little ones signify the Christians.\n\nThe tower of the church signifies confession.\n\nThe colonnade of the church signifies the prelates.\n\nThe windows signify the divine scriptures.\n\nThe tintinnabula signify the preachers.\n\nThe altar. The cross xp signifies.\n\nThe corporal. The sudarium signifies.\n\nThe chalice. The sepulcher signifies.\n\nThe paten. The stone upon the sepulcher is placed as a sign.\n\nThe wine signifies the divinity.\n\nThe water signifies humanity.\n\nThe right hand signifies joy.\n\nThe left hand signifies the valley of tears.\n\nTherefore, the standing priest on the right side of the altar, turning to the left, signifies Adam being sent from paradise into the valley of tears.", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "Of doughty men I will tell,\nWho held up England's honor before this time,\nI mean a knight, Sir Bevys of Hampton,\nWho was never a coward in fight,\nAnd his father, named Sir Guy,\nA stalwart knight and full hardy.\nIt is known how Sir Guy was betrayed,\nAlas, alas, through his wife in Christendom and in court,\nSir Guy, in all the land of Christendom,\nWas none found so good as he,\nWhile he was young and joyful,\nSir Guy wedded no wife,\nBut when he began to grow old,\nGrew feeble and unwell,\nAnd took his leave of chivalry,\nAnd dwelt in England certainly.\nIn that time, King Edgar\nSent after Sir Guy soon.\nSir Guy was.", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "In all the lands of Christianity, none was found so good as he. While he was young and joyful, Sir Guy wedded no wife. But when he began to grow old and weak, and took his leave of chivalry, he dwelled in England certainly. In that time, King Edgar immediately sent for Sir Guy. And since Sir Guy was true and wise, and known for a knight of price, he made him high steward of his land. And whatever he said would stand. He kept England well in his days and set up peace and stable laws, so that no man was so bold to do injustice.\n\nOne day, Sir Guy thought he would wed some fair lady and have between them some fair children, who might be their heirs. At that time, the king of Scotland had a daughter of great pride. The emperor's brother of Germany loved her, but Sir Guy wedded her against his will and asked for her hand from her father. The king of Scotland did not give his daughter to Sir Guy willingly.\nShe had rather had the other knight.\nFor he was young and bold.\nSir Guy was growing old.\nAlas that she ever chose him for herself,\nLosing her own life for his.\nSir Guy married that lady freely.\nBringing her home to his country,\nHe led her to bed for a long time.\nThey had a child together, named Beuvys.\nHe was no more than seven years old.\nWhen his father was slain,\nBy Sir Mordure of Almain,\nThat lady, on a certain day,\nTo herself she said,\nMy lord is old and cannot perform,\nEvery day he goes to the church,\nFor confession and because of age.\nHe no longer loves me for passion,\nBut had I take a young knight,\nOne who had not been bruised in battle,\nHe would love me both day and night,\nAnd bring me all the joy he could.\nIndeed, it shall be thus no longer.\nI will let him sleep with some deceit,\nAfter a messenger the lady sent.\nHe was once her friend,\nAnd said, \"You shall carry out my message.\"\nThou alone, without any page.\nWith that, hold it in council. I shall repay you for your trouble. Madame said, hold still: For I will do all at your will. My lord sent Sir Mordure to you tonight. This is a relief to me, and thank Sir Mordure for his kindness. I am all at his will, early and late. The messenger then went away and told his lord as she had sent. Now, we shall not speak of young Beuvys. How woeful he was and how he fell. Alas, he said, all is lost. I would not have been with my father then to help him against that false one. To his mother he ran and said, Why have you betrayed my father? I will be avenged with might and main On those who have slain my father. His mother understood his words and gave him a blow on the head. To the ground.\nHis master took him up by the arm. The child was left with Sabere, for Sabere was Guy's brother. In England there was no other like him. Home with the child he went. The lady sent for Sabere after him. \"Sir Sabere,\" she said, \"for good or ill. My son, look that you slow. Shall I never be glad that day I see him?\" Sir Sabere was not well pleased but granted as the lady said. Home he went, full sorry in this way. He took for whiles the rich children's clothes fair and good. He besprang them with blood. Sir Sabere, in fear, loathed the child in poor rags and said, \"Be thou it behooves thee to keep, upon the field, all my sheep, till the espousals be brought to an end. And then we shall go to Wales.\" There is an earl there, to thee shall thou dwell and with him be, when thou art grown and arms may bear, and have strength to wear armor. Then thou shalt claim thine inheritance. And avenge thy father, be thou of age. And I shall help thee then to fight.\nWith sword to win thy right,\nTherefore, my sheep, go forth and drink,\nSo no man knows thou art alive.\nAnd forth he went with sabre's sheep\nTo the field and sore began to weep.\nWhen beeves were high upon the down.\nHe looked to ward Southampton.", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "The remorse of conscience.\nHere begins certain demonstrations from our Lord to all sinful persons regarding the remorse of man's conscience.\n\nGod.\nOur gracious God most in magnificence,\nHis merciful eyes cast from heaven on high,\nSeeing His creatures in deadly violence,\nHe Himself complains with pity, full ruefully,\nSaying, \"O man, deceived of understanding,\nOpen thine eyes unto my call and cry,\nAnd tell me if I have done to thee the offense\nThat thou forsakest me willingly.\nMan, such love I did take,\nThis world in seven days I wrought,\nThou was the last thing that I made,\nBecause I would thee wanted not,\nWhat thing could help did not lack,\nIf at thy need it were sought,\nFoul fish, all thing for thy sake,\nFor thy comfort all was brought forth,\nMoreover, I gave thee that dignity,\nAll beasts to bow unto thee,\nI made thee also like unto me,\nAnd gave thee the knowledge and free will,\nMe to serve that thou shouldst see,\nTo choose the good and leave the evil.\nI ask for nothing but to love your sovereign as it is skill, but you take no heed, turning from me unkindly. Your love is ungenerous, your heart does not behold heaven so high. For all the goods I have sent, it does not once say thank you. In time to come or repent, man may make amends or that you die. A Christian soul conceived in sin, received in conscience thus complaining, it fell down flat with dolorous din, and said, \"Lord, mercy, sovereign king. I, most unkind wretch of mankind, I know I am your traitor untrue in my living. This wicked life that I live in, I may not hide it from your knowing. I want words and also wit to speak a clause, that I have thou given me. Of your goodness without cause, though I have grieved you and do yet, your benefits you withdraw not.\" I have deserved to have pitied hell, so have I lived against your law. But you know man's frailty, how fragile it is and has been.\nFor though the soul has likeness to thee,\nMan is but vile earth and clay,\nConceived in sin and wretchedness,\nAnd the soul rebels always.\nFirst, a man grows like grass,\nAnd wastes away like flowers or hay,\nSince man is so frail a thing,\nAnd thy power so great in kind,\nThis world is but a twinkling,\nThou mayst destroy the power of the foe,\nWith thy right Lord, have mercy,\nAnd to my sore salvation, thou send.\nSorely I repent of my misdeeds,\nMercy, Lord, I will amend,\nDeus.\nI have given thee the bodily health,\nThat thou shouldst spend it in my service,\nFairness also and features feel,\nMan, what dost thou with all these,\nThou delightest in the devil's delights,\nWhich is to me a great contempt,\nThou livest a lecherous life unleashed,\nFrom year to year thou dost not rise,\nThou studiest after fine attire,\nAnd makest great cost on thy clothing,\nTo make the seemly as if to say,\nThou couldst amend my making,\nThou purpose the day by day,\nTo set my people to sinning,\nThy wretched will thou follow always.\nWhat sin have you thought nothing of in Noah's time because of sin,\nAnd for lechery in particular?\nWhat vengeance came then to mankind's kin?\nSave eight persons were all drowned there,\nIn Sodom and Gomorrah and the men within.\nHow I made fire and brimstone fall\nFrom heaven on them that dwelt therein,\nFor sin were destroyed both great and small.\nMan dost thou think my might be less\nThan it was then or that else I,\nThou hast now as much wickedness\nAs when I smote the most pitiful.\nBut if thou wilt thy faults redeem,\nThough I now spare for my mercy,\nMan think on my righteousness,\nAnd make amends or that thou die a threefold death.\nI well know, Lord, righteous thou art,\nAnd that sin must be punished need be,\nBut one thing holds in hope my heart,\nThy mercy passes my misdeed.\nI know well that I may not start anew,\nI have done so much that I ought to fear,\nWith beauty and with harlot's quart,\nTo serve thee I have taken no heed,\nI have wasted my young age\nIn sin and wantonness also,\nTo serve God slowly and loved to rage.\nI am a glutton and a lecher, both I was\nI am unworthy of any other wage\nBut to dwell in endless woo\nAlas, why have I been outraged\nAnd served the devil that is my bane\nBut Lord, in holy write rede we\nThat thou forsakest not the wretched wight\nThat leaves his sin and turns to thee\nAnd to turn to thee I hold in high esteem\nProud and rebellious have I been\nBut now I take myself to thy might\nFrom myself for guard to be clean\nAgainst my own flesh to fight\nMy flesh to be weak I will fast\nMy bones to travel and to endure\nAnd through thy grace I am not afraid\nWhat sorrow and sickness on me be seen\nTo suffer while my life may last\nFor utterly I will attend\nTo punish that I have transgressed\nMercy I beseech I will amend\nGod.\n\nI have sent thee silver and gold\nAnd all thy wealth within thy own\nTo sustain thee and thy household\nAnd also many others\nThou might have helped the young and old\nThat are sick and woe-begone\nMy servants suffered both hunger and cold\nRelief from them yet have they none\nIf thou wilt give for my love a farthing\nThou doest it with a heavy heart,\nIn alms thou givest nothing,\nFor fear thou fall into poverty,\nIn fleshly lust and worldly liking,\nWhatever thou wast merry, thou art,\nOf such I will have a reckoning,\nAt Doomsday thou shalt not start,\nThen shalt thou give a full account,\nHow thou comes by thy good each part,\nWhether with truth or with deceit,\nAnd how thou spends it ill or well,\nNo other grace thou after wait,\nAs thou hast wrought, so shalt thou feel,\nWhat shall then profit thy good in plate,\nOr pounds that thou from the people peel,\nA clean conscience shall that day,\nMore profit thee and more set by,\nThan all the goods or the money,\nThat ever was under heaven or sky,\nIt will never help to please or pray,\nFor as right wise as they judge I,\nAnd therefore, man, while thou may,\nMake amends or that thou die.\n\nI well know, Lord, from year to year,\nGreatly grieved I have been,\nThat I would not thy mercy were,\nMy mother's womb had been my grave,\nFor what profits my living here.\nBut afterwards I should be saved\nBut Jesus, as thou didst buy me dear,\nLeave not my soul in hell, cause\nMy wasteful expenses I will withdraw,\nFor waste well called may it be,\nFor it was spent in lawless ways,\nMy name to bear on land and see,\nWell I know not there to trust,\nThough many a man of my country\nIf they met me they did not know me,\nNor ever yet have heard me speak,\nFalsely I have worked as a wretched fool,\nI might have gained much reward,\nHad I spent it in God's service,\nBut through thy grace, Lord, I am in fear,\nAs men who lie and cannot rise,\nFor have I and mine all our need,\nWith the remainder, Lord, at thy disposal,\nThe poor and naked with clothes and fear,\nSick men who lie in God's hands,\nWho have no silver to spend,\nAnd prisoners bound both feet and hands,\nOft to visit and attend,\nWhen I see them who stand in need,\nSuch as I have, I shall send them,\nLord, let these works lessen my bond,\nAnd mercy, Jesus, I will amend,\nGod.\nMan, if thou wilt amend thy ways,\nGive thy alms from thy own goods.\nAnd you work not to avenge any man's wrongs,\nIf untruly from any you take,\nAnd find forty their food,\nSuch sacrifice I forsake.\nThey are to me as sour as wormwood.\nThe poor you oppress with subtle tricks and wiles,\nYou make churches and sing mass,\nYou mend ways where men overgo,\nAnd some curse and some bless,\nWhich of these two shall I hear?\nIf you will have grace as I suppose,\nLet all falseness flee from you,\nThe moths that eat your clothes,\nAnd you let poor men go bare,\nYour drink sours and spoils your food,\nWith which the poor man might well fare,\nThe rust that your silver frets,\nYour goods that have been ill gotten are,\nThey cry out for vengeance greatly,\nThe foolishness to spill, yet I spare,\nYou withhold here against the right,\nFrom your servants upon their cry,\nYou often deceive me and seem to amend and leave folly,\nYou speak fair both day and night,\nYou break my commands continually.\nYet it is loathsome to me to fight with you.\nBut make amends or that thou die.\nHomo.\nSweet lord, I may not against say,\nI have not held that I the height,\nI greatly grieve every day,\nI do not as I had the plight,\nI would do well but well away,\nWith enemies I am ever beset,\nWhen my soul would the pay,\nMy flesh is first that will me let,\nAnd ever the fatter that I feed it,\nEver the fresher it is my foe,\nYet bear it about I must need,\nFull feeble it is it will me slow,\nThe world/the fiend/ the flesh they bid,\nSome with well and some with woe,\nWhat may I do with a wicked wedge,\nTo fight against three enemies so,\nWhen I enforce myself otherwise,\nAnd think I will live a true life,\nAnd forsake all battles and trifles,\nThe world bids me battle believe,\nAnd but I will use wraths and wiles,\nThe common voice is I shall not try,\nSome scorn me and smile at me,\nAnd count me but a kind captive,\nBut now I think withstanding this,\nTo forsake falseness without end,\nAnd restore that I took amiss,\nAnd pay my debts fairly and honestly,\nAnd to reward each man his.\nAs reason is more important than will I spend\nAnd give my alms where it is needed is\nMercy, Jesus, I will amend\nDeus.\n\nI have sent you kindly sight\nAnd understanding, skill, and wit\nTo rule yourself by right reason\nAs the holy write clearly shows\nHow you should forsake deadly sin\nAnd in this way please me might\nWhat hinders you from shaking off\nWorldly riches, vain repair\nIn wealth and things of holiness\nFish beasts and birds of the air\nThese seem fitting for me to see\nThat your age perishes and appears\nTo your sight, thus pleasing be\nWell may you wit I am fair\nOf whom each thing has this beauty\nBut man, as you will it\nYou look always downward like a beast\nIt behooves you of me to hear\nFoul speaking is to the a feast\nI comfort you, I make the cheer\nAnd you in worldly love least love me\nI call you to me year by year\nYou will not come at my request\nAs from your foe you flee from me\nI follow the fast and on the cry\nYou wrap yourself with all vanities\nAnd think my speech but folly\nAnd a thing that nothing is yew willing to lose\nMy joy that lasts endlessly\nMan yet vices leave and virtues choose\nAnd make amends or that thou die\nHomo.\nSweet Ijesu none answer I can\nBut often cry mercy with heart stable\nAlas for woe why is a man\nWorse than a beast unreasonable\nAll beasts since the world began\nIn kindly working are durable\nSave only I of will want\nThat do full many deeds damnable\nI was made to know my maker\nAnd to love him over all things\nAnd I a sleeper and never waker\nTo take kindly knowing of my king\nTo trifles have I been a great head taker\nA song of sorrow may I sing\nFor had I been of sin a forsaker\nOf Christ should I have had some knowing\nMy ghostly eyes are full of dust\nCursed covetousness has blinded me\nThey are bloodshot with fleshly lust\nThat heavenly king may I not see\nBut lord though I have been unjust\nThrough help of thy benevolence\nI hope to rub away the rust\nWith repentance and grace of thee\nAnd where that I have afore this\nMy will in the world I have spent\nFrom henceforth my purpose is\nThy law to learn unto my life's end\nThy ten commandments truly I will\nThem to keep I will myself bind\nAnd there as I have done amiss\nMercy I Jesus I will amend", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "In the past, there was a duke named Uberte. This duke was rich in goods and virtuous in living, and he loved and feared God above all things. He performed great acts of alms and exceeded all others in righteousness and justice. He was the most chivalrous in deeds of arms and noble acts. This duke kept an open house on Christmas day in a town called Navarre. All the lords and noblemen of Normandy came to this court. Because this noble duke was not married, his lords and nobles, with one accord, begged him to marry and take a wife. Their intention was that his lineage might be multiplied there and that they might have a right heir to inherit his lands after his death. To their request, this good duke replied, \"My lords, whatever seems best to you for me to do shall be done, on the condition that you pursue a wife for me according to my estate, and if I am married, I will...\"\nA nobleman should be more honorable in blood than I am, or I cannot stand with right. If I take one who is not of such a noble lineage as I am, it would bring great shame not only to me but to my entire lineage. Therefore, I think it would be better for me to remain as I am, rather than doing something that is not befitting me and then repenting.\n\nWhen these words were spoken and carefully considered by the lords present, a wise baron rose up and spoke to the duke. \"My lord, you speak wisely and like a noble prince,\" he said. \"But if it pleases your highness to grant an audience and hear me speak, I will tell you about a certain person. You will find her most enjoyable to hear about.\" The duke answered and said, \"Show me who this person is, gracious lord,\" said the baron to the duke. \"The duke of Burgundy has a daughter who surpasses all others in beauty, courtesy, and good manners. You may have the pleasure of meeting her if you wish.\"\nThe desire is hers. For I know well that no man will say nay to that. To which the good duke replied and said that the lady played him rightly and that the baron had given him good and wise counsel. And in short time after that, this lady was demanded by her father, the duke of Burgundy. Which gave her willingly. And then their wedding was kept honorably, which was too long to write about.\n\nAfter that, the aforementioned Duke had married the said lady, he brought her with a great company of barons, knights, and ladies into the land of Normandy and into the City of Rouen. In which city she was honorably received and with great melody, and there was great amity between the Burgundians and the Normans, which I let pass. For coming sooner to my mother, the aforementioned duke and duchess lived together for the space of eighteen years without any child, whether it was God's will or through their own fault, I cannot judge.\nSome people had no children. It was better for the father and mother to have no children than for lack of chastity. The children, father, and mother should all go to the devil. Yet, these duke and duchess were devout people who loved and feared God and gave great alms. At a time, this Duke wished to meddle with his lady and prayed to God to send him a child to honor and serve God and multiply and fortify his lineage, but neither by prayer nor alms-giving could this good duke and duchess conceive children.\n\nAt one time, this duke and duchess were walking, and the duke began to express his mind to his lady, saying, \"Madame, we are not fortunate in so many things that we can get no children. Those who made the marriage between us both committed a great sin, for I believe and you should have been given to another man, you would have had children. I also, if I had another lady, this one understood.\"\n\nThis duke, at one time, rode out on a haughty horse in great anger and pensiveness because of all that he.\nI cannot have a child, lamenting thus to myself: I see many women have many fair children in whom they take great pleasure, and I see well that I am hated by God. It marvels me that I do not fall into despair for it, for it grieves me so sore at heart that I cannot get children.\n\nYou devil, who is always ready to deceive my kind. You tempted the good duke and troubled his mind, so that he knew not what to do or say. In this way, he left his hunting and went home to his palaces, where he found his lady also vexed and troubled. As he came home, he took her in his arms and kissed her and did his will with her, saying his prayers to our Lord. In this way, O Lord Jesus, I beseech Thee that I may get a child at this hour, by whom Thou mayest be honored and served. But the lady, being greatly moved, spoke folly and said, in the name of the devil, \"If I conceive with a child in this hour, I give it to the devil, body and soul, and this same.\"\nThis duke and duchess were moved in an hour, and the said lady was conceived with a man child who, in his life, caused much misery as you will hear later. But afterward, he was converted and did great penance and died a holy man, as shown later.\n\nThis duchess, as you have heard before, was conceived with the aforementioned child, whom she bore for nine months as commonly women do. And you may well perceive that this lady could not be delivered without great pain, for she traveled more than a month. And if good prayers had not been and alms given, good works done, and great penance performed for her, she would have died in childbirth for all the ladies and gentlewomen who were with her feared she would perish and die in travail. Wherefore they were greatly alarmed and afraid with the marvelous noise and tokens they heard and saw in the birth of the said Robert the devil in this child. The sky grew as dark as though it had been night, as it is shown in old chronicles.\nThe thunder and lightning were so intense that people thought the firmament had opened and the world would perish. The wind blew fiercely from all four quarters of the world, causing such a storm and tempest that the house shook so violently that a great piece of it fell to the earth. All those inside the house believed the world was ending and that they, along with the house, would soon perish. However, it pleased God that all this trouble ceased, and the weather cleared up. The child was brought to the church to be baptized, named Robert. This child was large at birth and had been a year old when people marveled at him. As the child was being taken to the church for baptism and then back home, he never stopped crying and howling. In a short time, he had long teeth with which he bit the nurses on the breasts so forcefully that no woman dared to give him suck. Therefore, they feigned.\nThis child, when he was twelve months old, could speak and go alone better than other children who were three years old. And the elder brother of this child grew yet more cruel and wicked. As soon as he could go alone, there was no man nor woman who could rule him. He found or came by any children he struck and beat and threw stones at them, broke their arms and legs and necks, and scratched out their eyes from their heads. And there was great delight for the lords and gentlemen who saw this, except for their youth and wantonness.\n\nThis child grew more marvelously and more bold and shrewd, and was unchecked by any correction, but was always striking and casting and doing cursed deeds to all whom he met in the streets. There was neither man nor woman nor child who dared to meet with him but fled away.\nway for fear and dread as the devil flees from the holy water. And sometimes they gathered all the boys of the street to fight him, but when they saw him come they dared not abide him, but cried one to another, \"Here comes wicked Robert,\" or \"Here comes the cursed mad Robert,\" or \"Here comes Robert the devil,\" and thus they called and howled, they cleared all the streets for they dared not look him in the face. And forthwith the children who knew him called him \"Robert the devil,\" a name he kept throughout his life and shall do as long as the world stands. Who this child was. Seven years old or thereabout, the duke's father, seeing and considering his wicked conditions, called him and said to him, \"My son, I think it necessary and timely for me to get you a wise and good schoolmaster and put you to school to learn virtues and doctrine, for you are of an age.\" When the duke had thus spoken, he entrusted his son to a good and wise man.\nA schoolmaster was supposed to teach and guide Robert in good conditions and manners. One day, the schoolmaster intended to discipline Robert and wanted him to abandon his wicked ways and despicable deeds. But Robert, instead of becoming a murderer or stabbing his mother in the belly, fell down dead on the spot when his gutts gave way at his feet. Robert threw his book against the walls in defiance, saying, \"Now have I been taught by no priest or clerk, nor shall they correct me or be my master.\" From then on, no schoolmaster dared to correct or discipline this Robert, but were content to let him have his own ways. He put himself to vice and mischief and cursing, and turned away from all virtue or grace, and no man could learn from him while he lived. When he entered the church and found the priests and clerks singing God's service, he crept quietly behind them and threw ashes or dust into it.\nTheir mouths in dispute with God, and when he saw any body in the church fervent in their prayers, he would, behind them, give them a box on the neck, causing their heads to kiss the ground so much that every creature banned and cursed him for his wicked deeds. The noble Duke, his father, witnessing this malicious disposition and cursed life of his son, was so angry and distraught with himself that he wished himself dead many times and out of the world. And the duchess, similarly moved and greatly sorrowful, said to her lord in these words: \"My lord, our son is now of sufficient age and able to bear arms. Therefore, I think it best that you make him a knight, if he would remember the order of knighthood by which he might change his conditions and leave his wickedness.\" The Duke agreed. At that time, Robert was only eighteen years old.\n\nThe Duke summoned a high feast for all his barons.\nThe nobles of his land and the next of his kin and friends were present as the duke called his son Robert to him, saying, \"Listen, my son Robert, and pay heed to what I tell you. It is so that through the advice of my counselors and good friends, I am now advising you to become a knight. You, along with other knights, should occupy and inhabit chivalry and knightly conduct, to the intent that you shall leave and forsake your vices and unlawful works, Robert.\n\nHearing this, his son the duke answered, \"I will do as you command, but as for the order of knighthood, I set nothing by it. For no degree shall cause me to leave my conditions nor make me change my life nor break my will. I am not in the mood to do anything better than I have done here nor alter my old ways.\"\n\nFor it was the custom of that land that on Whitsunday, the church should be watched and tended with many people. And there ran Robert like a madman.\nbeching and challenging all who came in his way, fearing neither god nor devil. And he was never still of all that night and in the morning when it was day, Robert was made a knight. Then this duke commanded a tournament or judging to be made, in which the said Robert performed marvelous deeds of arms in killing and bringing down horse and man, no man refusing or fleeing, but all were bared to the ground that came in his way. Of some he broke arms and legs, some their necks or killed them outright. From him none went unmarked, in which judging the said Robert killed ten horses. The duke, hearing how his son misbehaved and murdered all who came into his hands, went himself into the tournament and commanded on great pain, that every man yield and run no more. Then Robert roared for anger as if he had been mad and would not obey his father's commandment but remained still in the field, smiting and no more.\nThis thing was much worse than he had done before. He showed no mercy, neither to horses nor men. He killed the most valuable knights who had come to tourney. Every man cried out to Robert to see, but it availed not, for he would not see, nor was there any man bold enough to confront him. Because he was so strong, this Robert caused so much mischief that all the people were in an uproar and assembled in great anger, running to the duke, complaining, saying, \"Lord, you are greatly to blame that you allow your son to act as he does. We beseech you, for God's sake, find some remedy to make him cease or leave his misrule.\"\n\nWhen Robert saw that no man was left in the field and that he could do no more mischief there, he took his horse with the spur to the woods and began to do every day more harm than before. He forced and ravished maidens and wives without number. He killed and murdered so many people that it was pitiful.\nHe robbed churches, abbeys, hermitages, and farms. There was not an abbey in the country that he did not rob and plunder. One complained that his lord's son had abducted his wife. Another complained that he had ravished his daughter. The third complained that he had stolen his goods and robbed his house. The fourth complained that he had nearly killed him with similar offenses. They all bitterly complained before the good duke about the great murder committed by Robert throughout all of Normandy. Then his heart was deeply saddened by their heart-wrenching complaints.\nA knight from the duke's household perceived that the good Duke was very sorrowful and pensive, knowing no remedy. The knight spoke to him and said, \"My lord, I would advise you to send for your son Robert and let him be brought to your presence, before your nobles and next friends, to rebuke him and command him to leave his cursed life. If you will not do justice upon him as upon a stranger, then I will.\" The Duke consented and thought the knight gave him good counsel. The Duke sent out men to seek Robert. Hearing of the complaints made against him by all the people, Robert, in turn, gathered all the men he could and put out their eyes. He then took them captive.\nmen that his father sent for him and put out their eyes in spite of his father. When he had thus blinded his father's servants, he said to them mockingly, \"Sirnow shall you sleep the better, go now home to my father and tell him that I set little by him because he sends you to bring me to him. Therefore, to his displeasure, I have put out your eyes.\" And therefore, Robert was hated by both God and the world, and his vicious and most cursed works were openly known throughout Christendom. These poor servants, whom the Duke had sent for Robert his son, came home with great pain and in great distress, saying, \"Oh good lord, see how your son Robert, whom you sent for us, has treated us.\" The good Duke, seeing his men in this case, became very angry and full of wrath and began to devise in his mind how and by what means he might come by to take the said Robert his son.\n\nThen spoke a wise lord of the Duke's council, saying, \"My lord, take no more thought or be no more angry.\"\nYou shall never see the day that Robert your son comes in your presence after committing such great and grievous offenses against your commons and your own messengers, unless it is necessary for you to correct and punish him for his grave offenses. The duke, desiring to carry out the counsel of his lords, sent messengers in haste to all gates, good towns, and barons throughout his duchy, commanding on his behalf all sheriffs, bailiffs, or other officers to do their utmost diligence to take Robert his son prisoner and to hold and keep him securely in prison with all his company and kin. When Robert heard of this proclamation, he and his company were greatly afraid of the duke's malice. And when Robert saw that it was almost out of his wit for rage, he swore a great oath, saying:\n\n\"Thus I swear by the living God, by the saints and by the holy cross, that I will have my revenge on the duke and all his adherents, and I will not rest until I have avenged the wrongs done to me and my people.\"\nHe would have waged open war against his father and subjects, spilling all his lordship. Then, when Robert had heard and learned of the aforementioned things, he built a strong house in a thick, wild forest for his dwelling place. This place was wild and strong, more suitable for wild beasts than for people to inhabit. In this place, Robert gathered and assembled all the most wicked and fallest thieves he could find or hear of in his father's land: murderers, thieves, rebels, arsonists of churches and houses, forgers, rapists, and the most wicked and accursed thieves under the sun. Robert had gathered these men to serve him, making him their captain. In the aforementioned wilderness, Robert and his company did so much mischief that no tongue can tell. He murdered merchants and all that came by the way, no man dared to look out or come broad for fear of Robert and his company. Every man was a terror. They robbed the entire country.\n\"moche no man dared look out, but that they were murdered by Robert or his men. Poor pilgrims who went on pilgrimage were murdered by Robert and his company in so much that every man fled from them like sheep from a wolf, for they were as wild as wolves, waging sleigh all they could come by. And thus Robert and his company led an ungracious life. He was also a great glutton of eating and drinking and never fasted, though it were never so great a fasting day. In lenity or on Ymbrydayes he ate flesh as well on Fridays as on Sundays. But after he had done all this mischief, he suffered great pain, as you shall hear hereafter.\n\nIt befell upon a time that Robert, who ever imagined and studied in his mind how and by what means he might do most mischief and murder as he had been accustomed before, rode out of his house or the nearest to seek his prey. In the midst of the wood, he saw seven holy hermits to whom he rode as fast as he could with his sword drawn, like a man\"\nRobert rode out of his mind and there he slew the seven hermits who were bold and good men, but they were so virtuous and holy that they endured the martyrdom for the love of God. After he had thus slain these seven devout men, he spoke in mockage and said, \"I have found here a nest of many popes and holy horses. I trow they are drunk. They were accustomed to kneel upon their knees, and now they lie upon their backs.\" Robert committed this wicked deed and shed blood in contempt of God and the holy church. And after he had done this heinous deed, he rode out of the wood like a devil out of hell, seeming worse than mad. His clothes were all dyed red with the blood of the people he had murdered and slain. Thus he rode through the fields. And his hands and face were all red from the blood of the holy hermits whom he had pitilessly murdered in the wilderness.\n\nRobert rode so far and for so long that he came to the castle of Darques, but he met beforehand a shepherd.\nhad told him that his mother, the duchess, should come to the said castle for dinner. So he rode there, but Robert came there, and the people saw him, they ran away from him like the hare from the houses. One ran and shut him in his house, another ran into the church for fear.\n\nRobert, seeing this and that all the people fled from him in fear, began to sigh in his heart and said to himself, \"O almighty God, how can this be? Every man flees from me. Now I perceive that I am the most fearsome and cursed wretch of this world. For I would rather be a Jew or a Saracen than a Christian man, and I see clearly that I am the worst of all evil.\" Alas, said Robert the deceitful one, \"I may well hate and curse my ungracious and cursed life. Why am I worthy to be hated by God and the world in this state of heaviness?\n\nRobert came to the castle gates and dismounted from his horse, but there was no man who dared to remain about him nor come near him to hold his horse, and he had no servant.\nThe duchess saw her son Robert come in this way, with a bloody sword in his hand. Drawing his sword, he stood at the gate, and the duchess, recognizing his condition, was frightened and wanted to flee. Robert, seeing that everyone else was fleeing from him and that his own mother would have done the same, called out to her pitifully and said, \"Sweet lady mother, do not be afraid of me. But stand still until I have spoken with you, and do not flee from me in the worship of Christ's passion.\" Robert's heart filled with thought and repentance drew nearer to her. \"I am so wicked and cursed,\" he said, \"for I know I have wronged you or my father in some way. Therefore, I earnestly desire and pray that you reveal the truth to me here.\"\n\nThe duchess was greatly astonished at what she heard her son speak these words and pitied him.\nWith a sorrowful heart, she said to him, \"My dear son, I implore you earnestly to take my head.\" The lady spoke with great pity for him, because she had given him to the devil in thought. Robert answered his mother with a heavy and pitiful heart, saying, \"O dear mother, why should I do such a thing, when so much misfortune has befallen me, and this would be the worst deed I have ever done? But I pray you to show me why I desire this, and then the Duchess, hearing his heartfelt desire, told him the reason he was so wicked and full of mischief, and how she had given him to the devil in thought. She spoke to Robert, saying, \"O son, I am the most unfortunate woman living, and I know that it is all my fault that you are so cursed and wicked a liar.\" Hearing his mother's words, Robert fell to the ground in a swoon for very great sorrow and lay there a long time. Then he came to himself and began.\n\"but truly I weep and complain, saying thus. The fiends of hell apply themselves with great diligence to tempt me with my body and soul. But now, from this time forth, I forsake them and all their works, and will never do harm but good. I amend my life and leave my sins and do penance, therefore. After this, Robert spoke to his mother, who was in great sorrow and heaviness, saying, \"Most reverent lady mother, I humbly beseech and require you to recommend me to my father. I will take the way to Rome to be absolved of my sins, which are innumerable and abominable to recount. Therefore, I will never sleep one night there I sleep another until I come to Rome and God will.\"\n\nRobert, in great haste, mounted his horse and rode to the wood where he had left his company. The Duchess made great lamentation for her son Robert, who had taken his leave of her. She said many times to herself, \"Alas, what shall I do? It is all my fault.\"\"\nthat Robert my son has caused so much mischief, and in the meantime the Duchess made this sorrow and bemoaning for her son Robert, in came the Duke into the chamber. As soon as she saw him, she began to tell him pitifully of her son Robert's words and actions. Then the good Duke asked her if Robert was disposed to leave his vicious life. And if he was sorry for his great offenses, my lord said she replied that he was sorry and repentant. Then the Duke sighed deeply and said, \"Alas, it is all in vain if Robert thinks to do for I fear he shall never have the power to make restitution / for the hurts and harms which he has caused in his life.\" But I beseech almighty God to prolong his life and grant him time and respite that he may amend his life and do penance for his sins.\n\nNow Robert has come again to his company, which he found sitting at dinner. When they saw him, they rose up and did him reverence. Robert began to rebuke them for their vicious living, saying,\nthus my well-loved fellows, I require you in the reverence of God that you will hear and take heed to this that I shall show you. You know well how we have led an ungracious and most vicious life. We have robbed and pillaged churches, forced women, ravished maidens, robbed and killed merchants. We have robbed and killed nuns, priests, clerks, and many other people without number, have murdered and robbed. Wherefore we are on the way to endless damnation, except that God has mercy upon us. Wherefore I require each one of you, for God's sake, that you will change your opinion and leave your abominable sins and do penance, for I will go to Rome to be shriven and to have penance for my sins. When Robert thus spoke, one of the thieves rose and spoke in mockery to his companions. Now, sirs, take heed, the fox will be an anchor, for he begins to preach. Robert mocks fasting with us, for he is our captain and does more harm alone than all we do, do you think he will be long?\nRobert said, \"I pray you, for God's sake, leave your conditions and think on your soul, do penance for your most fellest sins, and cry upon our Lord for mercy and forgiveness. He will forgive you, Robert added, then spoke to one of the thieves and said, \"Master, be at peace. It avails not what you say, do, but spend your time in waste. I nor my company will amend our lives for no great living. And all his company commanded his saying, and they all spoke with one voice, 'He speaks the truth for us. We shall not leave our old conditions and cursed life. But if we have done more harm here, we will do much more hereafter.'\n\nRobert, hearing the fast and wicked opinion and mischievous purpose of his company, became angry and thought if they remained and stayed here, they would do great mischief and murder. He went quietly to the door and shut it fast and got a great staff and laid one on the thieves.\"\nHe fell down dead to the earth. And so he served one after another until he had killed them all. Then he said to them, \"Sirs, I have rewarded you according to your deserts. By cause you have done me good service, I have given you good wages. For he who serves a good master is likely to have good wages. When Robert had done this, he would have burned your house. But he considered the great good that was there, and he shut the doors and locked them, took away the key with him, and went to his father.\n\nThen when Robert had done all that was said, he took up his hands and blessed them and rode through the forest the next way to Rome. Robert rode so long that day that the night came on, and he was passing sorely hungry because he had eaten no food all day. He fortunately came riding by an abbey which he had robbed many times. And the abbot was his kinsman. Robert rode into this abbey and said nothing until the monks saw him.\nRobert came they were sore afraid and ran away, saying one to the other, \"Here comes the ungracious Robert. The devil has brought him here.\" When Robert heard this and saw them all run away from him, his sorrow began to renew, and he said to himself in sighing and sorrowful heart, \"I may well hate my cursed life, for every man flees from me, and I have spent my time unw graciously and in evil and cursed works, and therewith all he rode straight to the church door and alighted down from his horse devoutly, saying his prayers to God in this way: O Lord Jesus Christ, I, most sinful wretch and vessel of all stinking sins, / I pray thee, that thou wilt have mercy on me and preserve and keep me from all dangers and perils. And then he went and spoke to the abbot and monks so sweetly and so pitifully and amiably that they began to come toward him. Robert said pitifully, weeping, kneeling on his knees, \"My lord, I acknowledge that I have greatly offended you. And have done great wrongs.\"\nI. Robert's Confession to the Abbot: Harm and Injury Done to the Abbey\n\nRobert earnestly requested and prayed all present in the name of Christ's passion for forgiveness. Then he spoke to the abbot in these words: \"My lord abbot, I heartily command you on behalf of my lord, my father, the Duke of Normandy. Deliver him this key to the chief house where I have dwelt with my companions, whom I have slain. I do this so that they should do no more harm. In that house lies all the goods and treasure that I have stolen from you and others. I am truly sorry and beg for your forgiveness. I also pray that this may be returned to such people as have long desired it. Robert spent the night in the abbey but in the morning, he went alone towards Rome. He left behind his horse and sword, with which he had caused great mischief. The abbot rode to the Duke of Normandy on the same day and delivered the key that Robert had given him. He informed the duke of the matter.\nRobert went alone over hills and dales until, with great pain and poverty, he reached Rome and entered the city on a Thursday night. On the following Friday, the pope himself conducted the divine service as customary in St. Peter's Church. Robert pressed forward eagerly to reach the pope, but the pope's servants saw his eagerness and struck him, forcing him to retreat. The more they struck him, the more he pressed on, determined to get close to the pope. Eventually, he reached him and fell down at the pope's feet, crying out in a loud voice, \"Have mercy on me, holy father.\" Robert continued to cry out fervently while the people present were angry that he made such a disturbance.\nThen the pope spoke to Robert, great was his desire, and he asked the people to leave him alone. Robert spoke to the pope in this manner: \"O holy father, I am the most and greatest sinner in this world. The pope took Robert by the hand and asked, \"What is your desire, and why do you make all this noise?\" Robert replied, \"O holy father, I beseech you to hear my confession. For unless I am absolved by you, I am damned without end. It is a marvel that the devil does not carry me away, body and soul, from this innumerable and stinking sin that weighs me down so much. And inasmuch as you are the one who gives remedy, help, and comfort to those in need, therefore I humbly beseech you, for the passion of our Lord Jesus Christ, to hear and purge me of my most mortal and abominable sins.\"\nWhereby I am driven and departed from all the joys of heaven and am worse than a Jew, the pope here pondered and thought within himself whether this was Robert the devil, and asked him, \"Are you Robert, the one I have heard so much speaking of, who is the worst of all men? The one called Robert answered and said, \"Then the pope said, 'I will pardon you, but I command you in the name of God not to harm anyone.' The pope and those around him were afraid to look upon Robert. Robert fell on his knees with great devotion and repentance for his sins, saying, \"Holy father, I promise God and his blessed mother, as long as I live, I will never harm a Christian creature.\" In the continent, the pope took Robert apart and heard his confession, to whom Robert showed deep devotion. He revealed how his mother had given him to the devil in his conception, which greatly frightened the pope.\n\nThe pope, hearing this, was greatly abashed and blessed him and said to Robert, \"My dear son, you must go three miles outside the town and there you shall remain.\"\nI will find an hermit who is my spiritual father, and you shall confess to him and say that I send you to him; he will absolve you. Robert answered the pope, \"I will go with good will.\" He took leave of the pope, saying, \"May God give me grace to do it for the health of my soul.\" That night Robert stayed in Rome. In the morning, early, Robert went out of Rome toward the place where he should find the hermit. He went so long over hills and dales with great desire to be shriven of his sins that at last he came where the hermit dwelt, and he was glad. He came to the hermit and told him how the pope had sent him to him to be confessed by the hermit. The hermit said he was heartily welcome. And soon Robert began to confess and show his sins. First, he showed the hermit how his mother had given him to the devil in conception and how he had struck the children in his youth before he could go alone, and how he had killed his schoolmaster, and how many knights he had killed.\niustice who became a knight at his father's behest, and he rode through his father's land committing robbery and theft, ravishing women, and causing displeasure to his father. He had killed seven hermits and showed him all the offices he had ever held until the hour of his birth, which astonished the hermit. But he was glad that Robert was repentant for his sins. The hermit said to Robert, \"This night you shall stay here, and tomorrow I will give you good counsel regarding what you must do. Robert, who was so cursed, fierce, mischievous, fearful, cruel, and proud as a lion, is now gentle and courteous and sweet of speech and wise in his decisions.\n\nRobert was so weary and overcome with emotion that he could neither eat nor drink. But he went apart and said his prayers to Almighty God, praying through His endless mercy that He would keep him from temptation, deceit, and testing. The hermit made this statement.\nA hermit kept watch over a small chapel near Robert's cell. The hermit prayed all night to God for Robert, who expressed deep remorse for his sins. The hermit then fell asleep. An angel appeared to the hermit in his sleep, saying, \"Holy father, take heed of this message from God. If Robert wishes to be freed from his sins, he must imitate the ways of a fool and act as if he were mute. He may only eat food that he can take from the dogs, and he must remain so until God reveals to him that his sin has been forgiven. With this vision, the hermit awoke from his sleep and began to remember these words. He called Robert to him with kindness and comfort.\nwords saying to him, \"Come here to me, my friend.\" And inconvenient Robert came to him with great devotion, confessing. And when Robert had shown him the hermit said to him, \"Soon I have thought and advised you of the penance you shall have to gain forgiveness of your sins. In which you have greatly offended against God, that is to say, you must counterfeit and play the fool. And you may eat no food but what you can take from the dogs when men give it to them. Also, you must keep silent without speech and lie among dogs, for thus has God this night commanded me by his angel to give you this as your penance. And you may not offend any man while your penance is doing. And this penance you must do for your sins in manner and form as I have told you until such time as it pleases our Lord to send you word that your sins are forgiven. Robert, being merry and glad, thanked our Lord Jesus Christ that he was reconciled with his sins and therefore had such light penance.\"\nRobert took leave of the hermit and went to do his great and sharp penance, which he held but lightly, remembering his great abominable stinking sins that he had committed all the days of his life. This was a fair miracle, for he who was so vicious and so furious a rebel and proud a sinner was now so full of virtues and fair conditions and as tame as a lamb.\n\nRobert took leave of the hermit and went towards Rome to do his penance. And when he came into the city, he began to leap and run about the streets, making himself as though he had been a fool. The children in the streets saw Robert run in this way, and they after him shouting and crying and casting with mire and dirt and all such filth as they found in the streets. The burghers of the city lay in their windows and laughed and mocked with Robert.\n\nThen when Robert had thus played the fool in Rome for a certain season, he came one day to the Emperor's court and saw that the Emperor's courtiers, when they saw him, laughed at him and scorned him.\nThe gate stood open and he ran straight into the hall. He stood up and down from one end to the other, sometimes quickly and other times softly. He hopped and ran, and at other times he stood still. But he did not stay long in one place. The emperor seeing Robert thus playing the fool. He said to one of his servants, \"See there is a fair and well-formed young man. I think he is out of his mind, which is great damage, for he is fair and well-made. Go and give him food.\" The emperor's servant did as he was commanded and called Robert to him, intending to give him some food, but Robert would neither eat nor drink. While Robert sat thus at the table, the emperor saw one of his hounds that was biting another dog. Therefore, the emperor threw him a bone, and the dog caught it and began to gnaw on it. Robert said it leapt from the table and took it from him, but the dog fought with Robert for the bone and held fast to it.\none end and Robert the other / but Robert saw it would be no better / but he sat down on the ground and gnawed\non one end of the bone and the dog on the other. Temperature and those who looked on laughed at Robert and the dog. But Robert persisted, gnawing it alone and gnawing it because he was very hungry. Temperature, seeing that Robert was so hungry, cast to another dog a hole piece of meat. But Robert took it from him and broke it in two pieces, giving the dog half because he had taken it for the dog's sake. Temperature, laughing at this and saying to his servants, \"We have here now the most foolish fool and the very neediest person I have ever seen. He takes the dog's food from them and eats it himself. A maid could perfectly know that he is a natural fool. All those in the hall gave the dogs as much food as they could eat so that Robert might fill his belly. And when he had filled his belly, he rose up and walked around.\nThe man with a staff in hand struck upon tables and benches, behaving like a simple fool. He looked around and saw men entering a fair garden, where a beautiful fountain stood. Robert went there to drink, for he was thirsty. When night came, Robert followed the aforementioned dog wherever it went. The dog was accustomed to lying under a tree every night, and there Robert followed it and lay down by the dog. Temperature seeing this showed concern for Robert and commanded that a bed be prepared for him. Two servants brought Robert a bed, but he indicated for them to take it away again. He preferred to lie on the hard and cold earth rather than on a soft bed that Temperature had ordered. The servants then spread clean straw for him.\nOnce upon a time there was a knight who was fond and weary of going lying down to sleep on the straw. Keep this in mind, proud hearts and sinners, the great penance and wilful poverty of Robert, a gentleman born, who forsook his father and mother and all his friends and country and land, and all his delicate meals and drinks and gay pleasures, abandoning all of that which pertained to such a state. He willingly forsook it all for the salvation of his soul and left a duke's bed to live with dogs. And with dogs he ate and drank and slept and rose when they rose. In this penance, Robert lived for seven years or thereabouts. And the dog that he commonly slept with perceived that he was better off and had more food for Robert's sake than he was accustomed to having before. Therefore, he began to love Robert more than he had hated him, as much as he might have killed him as driven him away from Robert.\n\nIt happened once upon a time that the king held a great feast there.\nHis palaces in the city of Rome were the site of this feast, where all the chief men gathered, among whom was a Jew who received most of the emperor's lodgings. And when every man was seated at the table, Robert walked around the hall, carrying his dog in his arms, playing the fool as he was wont to do. He approached the table behind the aforementioned Jew, who was seated at the emperor's table. Robert came up behind his back and tapped him on the shoulder. The Jew felt him and turned his face briefly behind him, and Robert had his dog's rear ready and set it upon the Jew's face. The emperor and his lords laughed heartily at this sight. But the Jew was angry and ashamed, but he said nothing at the time. Then Robert set down his dog and the dog leapt upon the table, causing such chaos with its mouth and feet that it knocked down all the food underneath the table. In this manner, Robert spent his time without speaking, just like a fool.\nA hermit had commanded him, and whenever he did something foolish or amusing to cause the Emperor to laugh or be merry. One time, there was a bride going to church to be wedded. She was elegantly dressed as a bride, and Robert, seeing her thus elegantly adorned, took her by the head and led her through a narrow, foul-smelling hill. There, he made her fall and soil her elegant attire. He then ran lightly away, shouting and laughing, and went to the bride's kitchen where her dinner was prepared. He caught a living cat and threw it into the pot of poultry and rice.\n\nThis incident was reported to the Emperor, where he and all his lords laughed and had great amusement. They highly regarded Robert for creating much mirth without causing harm.\n\nDuring the same period, while Robert was performing his penance as mentioned above, which lasted about seven years in the Emperor's court, the Emperor had a fair daughter. However, she was born deaf.\nA new spokesperson/temperous seneschal had frequently desired this daughter in marriage to the Emperor, but he would never grant her to him. The seneschal was greatly moved and angry with the Emperor for this reason. He thought he might have won the empire from him through force. At one point, the seneschal came with a great host of Saracens and laid siege to the city of Rome. The Emperor was greatly surprised and wondered why the Emperor had gathered and summoned all the lords and barons, asking for their counsel. \"My lords, give me good counsel,\" he said, \"so that we may withstand these heathen dogs who have laid siege to our city. They keep all my land under their subjection, and they will bring us to confusion if God does not help us not. Therefore, I pray each one of you to go and fight them with all our power and might and drive them away.\" The lords and knights all answered with one voice, \"Sovereign lord, your counsel is good.\"\nThe wise. Therefore, we are all ready to go with you. And give the battle and defend our right, both land and city, Emperor Thanked us for this answer and was glad of it and made a proclamation throughout all his lands and cities that every man, old and young, who was able to bear arms should make them ready to go fight against their most cruel enemies, the Sarasins, who had come into the land. And when this proclamation was done among the commons, every man was willing and ready to go with the Emperor to fight and defend their right. So they went forth in a fair order with the Emperor to fight against their mortal enemies, the heathen dogs. And although the Emperor had many more people than the Seneschal, the Seneschal would have won the field had not God, in His great mercy, sent Robert there to resist and help the Romans in their extreme necessity.\n\nThe Emperor and the Romans went to the battle as said against the Sarasins. Robert was at home. Where he was accustomed to walk.\nRobert went to a fountain or well to drink. And this was on the same day that the emperor with his host should give battle again against the Saracens. Then a voice came out of heaven sent from our Lord above, saying in this manner: \"Robert, God commands you by me that you arm yourself with this armor and mount this horse that God has sent you. Ride in all haste possible and rescue the emperor and his people.\" Robert, the commander of the army, was ashamed in his mind at the command of God and dared not disobey. But in contentment, he armed himself and mounted the horse without delay and rode his way. The emperor's daughter, whom I told you about before, stood at a window and saw Robert thus armed on horseback. If she could have spoken, she would have told it, but she could not speak for she was dumb. But she remembered and kept it in her mind. Robert, thus horsed and harnessed, rode into the emperor's host, which he saw was severely pressed by their enemies, the Turks.\nRobert and God saved the Christian men from being slain, but when Robert arrived to help, he placed them in the thickest press of the Turks and fought, striking both horse and man to the ground, neither rising again. It was a sight to see the murder Robert committed among the damned Sarasyns. To summarize, Robert's actions forced the Sarasyns to flee, and the emperor secured the field and claimed victory.\n\nNow the emperor has taken the field, and God's honor has been acknowledged. Robert is once again sent to the said fontaine and disarms him, placing the harness on the horse, which was inconveniently vanished, making it unknown where Robert had disappeared. Robert remained standing by the fontaine. The emperor's daughter, seeing this, was greatly astonished and wished to share it but was mute.\nRobert could not speak / Robert had a race in his face which he received in the battle / but he was otherwise unhurt / The Emperor was glad and thanked God for his victory against the false dogs, the Saracens. And being merry, he came home to his palaces. When they were all set for dinner, Robert presented himself before the Emperor as he was accustomed to do, playing the fool and making him do as rehearsed. The Emperor rejoiced in himself when he saw Robert, for he loved him passing well, and he perceived Robert's injury in his face and thought it was some of his servants who had hurt him while he was out. Wherefore he was angry and said, \"There are envious men in this court. While we have been out at battle, they have beaten and hurt this poor innocent creature in his face, which is a great sin, for though he be a fool, he harms no man.\" The Emperor commanded them all under great pain that no man should harm him. If they died, they should be punished, and all others should beware by them. Then the Emperor.\nThe emperor began asking his knights if any of them could identify the knight with the white horse who had entered the field so valiantly and rescued our daughter. Hearing this, the emperor's father realized it was Robert. But the emperor did not understand what his daughter meant by her gesturing, as she could not speak. So he called her maids to him and asked what his daughter meant by her gesturing. Her maid answered and said, \"Your daughter means, by her gesturing, that today you have gained the battle and victory through the help of your fool Robert and the race that is in his face - the white stripe he has gained in the battle.\" The emperor, understanding the meaning and intent of his daughter, became angry and said to her maids, \"You should teach and train my daughter wisdom and not folly or frivolity, despite my current confusion. The daughter, seeing that her father was angry, made no further gestures, knowing it was treason that she had pointed to.\"\nFor as long as she had seen the auger bring him the horse and harness, this remained the case for a certain season. After the Saracens were driven back by the Romans, as it is said, the seneschal returned with a larger company and laid siege to Rome. The Romans would have lost the field again had it not been for the knight on the white horse, to whom God had sent horse and harness, as He had done before. This knight accomplished so much that the Saracens were driven back and the Romans won the field and victory, as they had before. Some of the emperor's men lay in wait for this knight. But as soon as the battle was over, he was gone; no one could tell where he had gone, save only the emperor's daughter, who saw him at the fountain, unarmed.\n\nIn a short time after this, the seneschal turned again with a greater power than before and laid siege to Rome. At that time, he commanded his knights and barons to ride to the battle.\ntake heed from when the knight with the white horse came and what he was and where he became; for he had great desire to know. The knights answered, \"It should be done on the day they were to ride forth to battle and secure the best knights rode privately into a wood that stood a little beside it, and there they waited which way the knight on the white horse would come to the battle. But they lost their labor for they could not tell where he came. However, when they saw him in the battle, they rode towards him to help him and receive him in this battle was fiercely fought on both sides. But the Saracens lost their courage, for Robert laid on such great and mighty strokes that no man could stand under his hand. In conclusion, Robert did so much and so valiantly that the Saracens were put to discomfiture. The emperor was greatly pleased, but the seneschals with the Saracens were passing angry and sore moved by it all.\n\nWhat about this battle?\nEvery man rode home, but Robert wanted to return to the fountain to arm himself as he used to do before. However, the knights turned back into the wood to wait for the knight with the white horse. When they saw him come, they rode out of the wood and cried out to him with a loud voice, \"Noble knight, stay and speak with us. Tell us who you are, whence, and from what land you come, so that we may show it to the Emperor, who particularly desires to know.\" Robert, upon hearing this, was ashamed and struck his white horse with his spurs, flying over hills and valleys because he did not want to be known. However, a bold knight followed him, well-mounted with a spear, intending to kill his white horse. But he missed and struck Robert in the thigh with his spear. The spearhead broke off and remained stuck in his thigh, but still, Robert could not learn the identity of the knight with the white horse, for he rode away from them.\nAll every one who passed by were sorry. Robert rode so sorely until at last he came to the fountain and disarmed himself, laying the harness on the horse as he had done before, which in the county was vanished away and gone. He drew out the spearhead from his thigh and hid it between two great stones by the fountain. Then he laid grease and moss on his wound, for he dared let no man look there. And all this the Emperor's daughter saw and marked, for she saw that Robert was a fair and well-favored young knight. She began to cast her love upon him. And when Robert had dressed his wound, he entered the hall to get some food. He halted as little as he could and kept it secretly, almost no man could perceive it, and suffered more pain a thousand times than it seemed.\n\nShortly after this, the knight who had hurt Robert came home. He began to recount to the Emperor how the knight with the white horse had ridden by and how he had hurt Robert sorely.\nAgainst his will. And said to the Emperor, \"I beseech you, my lord Emperor, here is what I shall tell you: how and in what manner you shall know who it is that has helped you. It is best that you make a proclamation and publish it throughout your empire, and if there is any knight in white harness and a white horse, he should be brought to your presence. He should bring with him the spearhead wherewith all his wounds were inflicted, and you should give him your daughter to wife and half your empire with her.\" The Emperor, upon hearing this, was very pleased and in great haste issued the proclamation and published it throughout his empire. He thought that the knight had given him good counsel.\n\nIt happened in a short time after this that the Seneschal learned of and understood the Emperor's proclamation and how he might win the Emperor's daughter, whom he had long desired. He made great diligence and had a white horse and white harness sought out and a spearhead obtained.\nin his thinking, we came to deceive the emperor and to get his daughter as wife. And when this was done, he commanded all his men to arm and rode with him to the emperor. He rode so hard until he reached Rome with great royalty and joy, and without any delay, he rode straight to the emperor, saying to him in this way: \"My lord, I am he whom you have so highly valued many times, I have caused you to have honor and victory against the cursed Saracens. Emperor, thinking nothing of this, for I am not such a coward as you believe I am. Thus saying, he took out the spearhead and showed it to the emperor, and covered the wound he had made in his thigh. The knight stood by.\nThe hermit, who had hurt Robert before and was beginning to falter in his mind, as he saw it was not the head of the spear but dared not say anything for fear lest the Seneschal would have killed him. We will leave now the Seneschal and speak of Robert, who is among the dogs severely wounded, as you have heard.\n\nThe hermit, whom you have heard of before, who shrouded and set Robert's penance, lay on a night in his saddle and slept. And while sleeping there, a voice came to him and gently urged him to rise and go to Rome to the place where Robert was doing his penance. The angel told the hermit all of Robert's deeds, showing him how his penance was completed and that God had forgiven him his sins. The hermit was very glad and, in the morning early, rose and went to Rome.\n\nIn the same morning, the Seneschal also rose by that time and went to Rome to the Emperor to request and have his daughter according to the public proclamation and cry, which the Emperor granted.\ncon\u2223sented her to hym without ony longe aduysement / But whan the doughter vnderstode that she was gyuen to the Seneshall she raylled and raged as though she hadde ben wood and madde she tare her here from her heed and all to tore her clothes but it myght nothynge auayll her for she was constray\u2223ned and must be arayed lyke a bryde and an Em\u2223peroures doughter whiche sholde be maryed and the Emperour ladde her by the hande hymselfe to the chyrche royally accompanyed with lordes and ladyes and gentylwomen but the doughter made the gretest sorowe of the worlde in so moche that no man coude content her mynde.\nTHan as the Emperour with all his estate was come in to the chyrche the Emperures doughter whiche was dumbe sholde marye the Se\u00a6neshall there dyde our lorde a fayre myracle for the loue of the holy man Roberte to the entente he shol\u00a6de be exalted / whome euery body helde for a fole and with hym mocked whan the preest sholde be\u2223gyn the seruyce & to marye the Seneshall and this yonge mayde togyder / the doughter\nThrough the grace of God, I spoke to the Emperor, my father, in this way: \"Father, I hold you not wise but rather overly cautious, in that you believe this proud, treacherous fool who tells you lies. But in this town there is a holy and devout person for whose sake God has given me the ability to speak. I have always seen and recognized his valor and holiness, but no one would believe me when I pointed this out. The Emperor was almost out of his mind with joy when he heard his daughter speak, something she had never done before. The Seneschal, hearing this, grew angry and ashamed and rode away with his entire company, the pope being present. The maiden then led the pope and the Emperor, my father, to the fountain where Robert was accustomed to arm and prepare himself. There she drew out the spearhead from the fountain.\"\nbetween the two stones where Robert had hidden it, and then she caused the spear to be brought forth, whose head was lightly brought to her and that head and the spear joined together as closely as they had not been broken. Then the maid spoke to the pope, \"We have had victory three times through his noble valor against the miscreant Saracens. For I have seen his horse and harness with which he has armed and disarmed himself three times. But I cannot tell who brought him that horse and harness nor to whom he delivered it. But I know well that Whittington had laid himself down by the dogs. And the maid spoke to the Emperor, her father, in this way, \"This is he who has saved your lands and your honor and given you victory over the heathen Saracens' houses. Therefore, you ought to reward him. And if it pleases you, we will go to him and speak with him.\" Then they went, the pope, the Emperor, and the daughter with all the lords and ladies.\nTo Robert, whom they found lying among dogs, they paid him reverence but he answered them not. The Emperor spoke to Robert and said, \"Sweet friend, come to me and show me your throat, for I must see why you have come to me.\" When Robert heard the Emperor say these words, he knew well enough why he had been brought to him, but he feigned ignorance and made many foolish gestures to amuse the pope and the Emperor, and distract them from their purpose. But the pope spoke to Robert and urged him, in the name of God, to confess on the cross that he had spoken, and then Robert rose up, took the cross and gave the pope his blessing. And as he did so, Robert looked behind him and saw the hermit who had set him in penance, and as soon as the hermit saw Robert, who had long been sought, he cried out to him in a loud voice so that all who were present could hear, \"My friend, listen to me. I know well that...\"\nthat you are Robert, called the devil by men, but now you are in grace and conceive with almighty God. For the foul and hideous name you shall have a fair name and be called the servant of God. You are he who has saved this land from the Saracens. Therefore, I pray you that you serve and worship God as you have done here. Our Lord sends me now to you, commanding you to speak and no more to counterfeit the fool. For it is God's will and command. For He has forgiven you all your sins because you have made satisfaction and fully done your penance. When Robert heard this, he fell lightly on his knees and lifted up his hands toward heaven, saying, \"I give land and thanks to God, creature of heaven and earth, it having pleased thee to forgive me my abominable and great sins through so little and light penance that I have done, therefore.\" When the pope, the emperor, the daughter, and all who were present heard Robert speak thus sweetly, they were all greatly delighted.\nMeruyal relates how the emperor, admiring Robert's noble valor, virtue, and courtesy, wished to give him his daughter in marriage. But the hermit opposed this, so every man departed and returned home. Now the story tells us that after Robert had received forgiveness for his sins and went to war in his country, God commanded him three times through an angel to return to Rome and marry the emperor's daughter, who loved him deeply. He obeyed and married the emperor's daughter with great triumph and joy. The Romans were very pleased, and everyone who knew Robert loved and admired him above all others. The people said to one another that they were greatly indebted to Robert for delivering them from their mortal enemies.\nThe Sarasins held a great and notable feast for fourteen days. When the feast and bridal were completed, Robert wished to depart with his lady to Normandy to visit his father and mother. The emperor granted him leave, bestowing upon him many royal and great gifts - gold, silver, and precious stones of various colors. The emperor also gave him knights and squires to escort him to his country.\n\nRobert and his lady rode so far that they arrived in Normandy at the noble city of Rouen, where they were received with great triumph. The people of the country were sorry and in great mourning because their duke, Robert's father, had recently died. A little beside Rouen dwelt a cursed knight who had wronged the duchess greatly and oppressed many knights after her husband's death. But when Robert arrived, every man feared him and did him great reverence and worship. Some said, \"We thought he was dead.\"\nAnd all the lords and burgesses of Rowan gathered together and received Robert with great honor and reverence. They showed him the aforementioned knight, who had often oppressed and wronged his mother since his father's death. When Robert heard and understood this, he sent lightly armed men to take the knight. They succeeded in doing so and brought him to Robert, who had him hanged. The duchess was very glad, but she was even happier that Robert, her son, had returned home, as she had thought he was dead. When Robert and his mother were together, he recounted to her how the Emperor had given him his daughter in marriage and how he had done penance. Hearing her son's words, the duchess began to weep bitterly because he had suffered great poverty and penance on account of his fault.\n\nIn the meantime.\nWhile at Rowan, Robert was in great joy and solace with his mother and lady, when a messenger from the Emperor arrived. The messenger paid Robert respects and said, \"My lord duke, the Emperor has sent me to you and he requests that you come to rescue him against the false traitor, the Seneschal, who has laid siege to Rome with the Saracens.\" Upon hearing these words, Robert was sorry in his mind for the Emperor. He quickly assembled as many armed men as he could in his Normandy land and rode with them towards Rome to help and support the Emperor. However, before Robert could arrive, the false traitor, the Seneschal, had killed the Emperor, which was a great pity. Robert entered Rome and, with all his power and might, went against the Seneschal. When Robert saw the false traitor, he said, \"Abide, false traitor. Now thou shalt never escape my hands if thou abidest me.\"\nYou are now near the end of your life. In the field, you once placed a spearhead in your thigh to deceive the Romans. Now defend yourself against me, for you will never escape my hands. You have also killed my lord, the Emperor. Therefore, you will be well rewarded for what you have deserved. And with great desire and mighty courage, Robert rode into the Seneschal's presence and gave him such a blow on the helmet that his helmet and head were split to the teeth. In the continent, the traitor fell down dead to the earth. Robert had him brought to Rome for the purpose of avenging the Romans, which was done in the presence of all the people in Rome. In this way, Robert mocked the traitor, the Seneschal, and gave him a shameful death. Thus, men may learn that it is great folly to covet or desire things beyond their degree. If the Seneschal had not\n\n(Note: The text appears to be in Early Modern English. No major OCR errors were detected, but some minor errors have been corrected for readability.)\nThe emperor desired the emperor's daughter, who exceeded his degree greatly; he had not died this shameful death, but might have lived and the emperor also, and they could have died good friends. Robert, the duke, defended the city of Rome from their enemies. Then he turned again with all his company to Rowan, his wife, who was passing sorrowful and pensive. But when she heard that the traitor, the Seneschal, had killed her father, she was almost out of her mind. But Robert's mother comforted her in the best manner she could or might. And to make a short end of this matter and finish this book, we will let pass writing of the great sorrow and grief of the young duchess, and speak of Duke Robert, who in his youth was almost inclined to all mischief and vice and all ungraciousness, without any measure or reason, for he was a more devourer and a more vengeful one than any lion, showing no mercy or pity. After this, he lived for seven years in great penance.\nLike a wild man, mute and behaving like a dumb beast, eating and drinking with dogs, and afterwards he was exalted and honored by those who previously held him for a fool or an innocent one, mocking him. This Robert lived long in virtue and honor with the noble lady his wife. He was beloved and feared by high and low degrees, for he did right and justice, not only over the rich but also over the poor, keeping his land in rest and peace. And he begot a child with her, whom he called Richard, who later performed many noble acts and deeds of arms with great Charles, king of France. For he helped him to gain and fortify the Christian faith and he made constant war on the Saracens. And he lived in his land in rest and peace, beloved by the poor and the rich, and all his companions loved him in the same way as Robert his father was loved, for they both lived devoutly and virtuously. Therefore, I pray God that we may live thus in this life.\nThat after this life we may obtain and come to everlasting life. This is for him who bought us and all mankind with his precious blood and bitter passion. Amen. Thus ends the life of Robert the devil.\n\nThat was the servant of our Lord,\nAnd of his conditions that were evil.\n\nPrinted in London by Wynkyn de Worde.\n\nHere ends the life of the most fearful and unmerciful and crafty Robert the devil, who was afterward called the servant of our Lord Jesus Christ.\n\nPrinted in Fleet Street in the sign of the Sun by Wynkyn de Worde.\n\nWynkyn de Worde's device.", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "The adjective and the substance shall agree in the three: case, gender, and number. With substantives, place three adjectives in the case, genre, and number: give the mobile to the fixed. The relative and the antecedent shall agree in the three: in case, gender, and person. As father is to me, mother to me, head to me. With the preceding, the noun shall agree in genre only. The superlative genus is like the genitive genus. The superlative of the higher degree shall agree in genre only with the genitive case following. As Rosa is the most beautiful of flowers. Every superlative is joined to the genitive. It desires to be held conformable to its own genre. So that the true may be clear, thus God is the best of things. Two notable cases singular with a conjunction copulative between them shall have a verb plural. They give a plural verb to two rectified. Two substantives with a conjunction copulative between them shall have an adjective plural. Two substantives, if they are joined to you, shall have an adjective plural.\nTunc adjectivum semper plural requisit. Two antecedents singular with a conjunction coupled between them will have a relative plural. Post duo nomina singula descriptum, when my nominative case comes between the relative and the verb, the relative shall be such case as the verb will have after it, and that is most commonly the accusative case: as ego qui magister doco timeo virgam. When the nominative case comes between the relative and the verb, then the relative shall be the nominative case supposed to the verb: as ego qui scribo sedeo. If the verb that comes next the relative is a verb impersonal, then shall the relative be such case as the verb impersonal requires: as ego cui oppositur attendo. Si quis structuram verborum nosit, horum naturam per metra sequentia discat. How many verbs have strength to couple like cases / verbs substatives have: eligor, reputo. Sum fi\u014d, maneo, dic\u014d, exist\u014d, fore, const\u014d, prest\u014d, persisto, cum subsisto, simul exst\u014d.\nQuod nonant substantiae similes deponere casus. Verba vocativa vim consimilem retinebunt.\nMinor appellor sic nucupor, addito dicor: et quae passiva sic eligor verbis.\nPraefectus reputor sapiens fit hoc generale. Si quorum precedat verbum verbumue sequatur, pertineant ad idem casu ponantur eodem.\nEminet apparet sedeo iudex eo velox.\nHoc poscunt similes post se.\n\nDesino desinis desineam desinere desinere desinebam do du desitu tu desinens desiturus. Anglice, to sesse or to leave of: et potest construi cum genitivo et ablativo cum prepositione ista a vel ab: ut desino ludi vel a ludo.\nDesinet abstineo dabis indigeo genitivo. Ast auget et dominor misererevalz careoque.\nInvidium potior accuso consulo consto. Argo cum dapno moneo reprehendo recordor.\n\nEt memini dignor obliuiscor reminiscor. Participo recolo miror tu cetera quaere.\nAll following verbs commonly construct with a dative case after them and in the passive voice they are impersonal: obuiatur: tibi percitur: ingt\u0304o non placetur.\nObuiat parco placet respondeo servio noceo. Precipit opposit concludo iungimus datives.\nSupplicet arridet faueo vaco proficit horret. Subuenit addatur succurrit propiciatur.\nCongruo compatior confero succedo adulor. Sufficit aspiramus valedicamus gratulamus astat.\nImminet equiualet alludit obedit obstat. Occurrit astat et cedo quando locum dat.\nInsideo pateo minori ast obte\u0304pero fido. Derogo condoleo prejudicamus detonamus deferimus.\nSuppetit his iungere que sum coponimus eis das Hec et plura ternis coniungere curamus.\n\nThese verbs following will construct with two accusative cases. And the passives with the latter one.\nPostulo posco peto doceo rogo flagito celum. Exuo cum vestimus monet induo calceos cingimus.\nAccusative twins demand these words. The last of their number is joined to these by the sign that follows: be, or participle.\nAdjectives rule passive verbs and neuter accusatives, which are joined to accusatives by synesis.\nWhen parts are given in their entirety, it is metrically, not prosaically, that synesis occurs.\nThese following words have an ablative case after them:\nVestitur et fruittur caretque potitur. These ablatives are ruled by the transition.\nAnd join careo more than the sixth degree [genitive].\nVescor cerei caret terito vesci: to eat. Fruor is to use a thing for itself or to take delight in it: as fruor deo bonis suis: I take delight in God's goods; fruor amicis colloquio: I take delight in the conversation of friends; fruor tuo cantu: I take delight in your song. Vtor risusus suviti to use: or to be a thing for another cause than for itself, as vtor armis vtor brisvtor studio.\nWe are borne of the divine and long for the desired. We serve the useful and fulfill the office.\nWe are fed.\nA prown man or woman with a participle dependent on another shall be put in the ablative case absolute: as magister docente pueri proficiunt. Me vidente sol lucet. Ver.\n\nThe ablative case absolute is used when the governing verb is in the infinitive or participle. If a noun or pronoun is accompanied by a participle, they are joined and neither depends on the other. Ut vento flante gradior socio comitante. Gaudet me viduo mater dolet atque sepu.\n\nFive personal verbs: penitet, tedet, miiseret, pudet, and piget, will have the accusative case in place of the nominative case, and the genitive case in place of the accusative case. As penitet me tui: tedet animam meam vita mee. Ver.\n\nPenitet, tedet, miseret, pudet, and piget all demand the accusative case.\n\nNatura primum, sed transitione secundum.\n\nThese personal verbs will construct with a dative case: as libet mihi: licet tibi. Hec libet atque licet placet et libet accidit, addendum est. Congruit et e.\n\nPertinet, incumbit, vacat, tedet, quoque prestat. Cum reliquis paribus intersociato dativis.\nAll personal verbs in the passive voice: they will have a dative or an ablative case with a preposition: as Michi oppositur: a rege pugnatur.\nPassive voice personal datives.\nAlso, join the English of the infinitive mode with a preposition in the sixth position.\nA pupil comes to us from a teacher.\nRegistered, but I do not believe it pleases him.\n\u00b6When the English of the infinitive mode comes after any of these nouns: cause, locus &c, it may be put in a gerundive form: as causa heo fledi. Time, cause, locus, liberty, ius, voluntas. Arts, modes, and all such things are usually called gerundia first.\nEst tempus flendi non est mihi causa dolendi. Que nunc narrandi no locus affricus inquit.\nWhen the English of the infinitive mode comes after a verb or a participle meaning asking or praying; or the English of a participle of the present comes after a new substance with the preposition \"in\": it may be put in the gerundive form as I am wary of sitting / feigning of fasting. Ego fessus sedo: fatigatur ieiunando.\n\nFollowing gerundia do come after verbs. Following adjective\nI beg of you for forgiveness and for looking at me.\n\nWhen the significance of a participle of the present comes after a new substance with the preposition \"in\": it may be put in the gerundive form. Following participle or participle in locative case.\n\nAs gladiators fight and inflict wounds. He is in singing, my brother Orpheus is another.\nWhen the participle fails, I shall take the same form: of the verb that the participle should come from and the relative pronoun put in the nominative case: and it being a verb personal, the relative shall be such case as the verb personal requires after it: as I am opposed. I - to whom am opposed. My father is riding. Your participle, if it fails you, may come with this preposition to me as if to address me to discern. To me, the map is lacking for healing my wounds.\n\nA participle in the dative may come in speech with this interjection: as interjunction when sitting and they sat: as they walked, interjunction among ambulating. As they rode, interjunction among equitating.\n\nWhen and whenever with interjunction is appropriately placed, during pranding for two, it is held.\nFrom this point on, be a witness and stand by. The one bearing a horned goad drives the cattle away.\nWhen the meaning of the infinitive \"modo\" is this: as a king sits, scoundrels must study or are required to study. A king fights enemies through battles: scholars must study. It shall be put in the gerundive with this verb \"est\" personally.\nThe gerundive is personal with any verb.\nOvercoming enemies, a king does so through battles.\nAfter the movement of a verb, you can well place \"utruque\" over it. To places, one must first signify the first supine, the second supine afterwards.\nIn place of the first supine lacking, I will put a gerundive in \"dum\" with this preposition \"ad.\" And in place of the later supine lacking, I will put the gerundive in \"do\" with any of these prepositions \"de\" or \"ab.\"\nWhen the English in the infinite mode comes after a nowne ending in is or in bis, it may be put in the latter supine. As Virgil does. Not easy, not speakable are the willi. Salustius. Incredible to remember / pitiable to hear. ver.\nAfter the bis and is, be second. Pitiable to hear: the boy, agile in act, is minor.\nWhen the English in the infinite mode comes after sum es fui, it shall be put in a participle of the future tense in rus if it is of active voice. in rus: as magister am docturus: scholars are to be taught. ver.\nParticipant in rus after sum tu pone or in bis: Ut sum lecturus Nasonis carmina summa,\nLaus adhibenda deo provictis hostibus esto.\n[How many tens are formed of the perfect tenses: of the indicative mode, there are six, which are the perfect tenses of the same mode, the perfectives, and the pluperfectives. And the futures, of the conjugative mode: the perfectives, of the infinitive mode.]\n\u00b6How many turnyth I in e: & how many holde I styl .iij. turneth i in e: & .iij. hold i. whiche .iij. turneth the {pre}terplu{per}fectens: of the indicatyf mode: the prete\u00a6rit {per}fectens: of the coniunctyf mode: and the futur\u00a6te\u0304s: of the same mode. As legi: turne I into e and put herto a ram: and thanne it is legeram. Legi: turne I into e: and put therto a rim: it is legerim Legi: turne i into e: and put therto a ro it is legero. whiche .iii. hol\u00a6dith I stylle: I soyle the {pre}terit plus{quam}{per}fectens: of the optatiue mode: & the {pre}terit plu{per}fectens: of the co\u0304iu\u0304\u2223ctyf mode. and the {pre}terit plus{quam}{per}fecte\u0304s: of the infini\u2223tiue mode. as legi: put therto an s and a sem: and the\u0304 it is legisse\u0304. Legi put therto an s and a se and then we haue legisse.\n\u00b6Here endeth a treatise called {per}uula. For the instru\u00a6ction of children. Emprentyd by me Nicole marca\u0304t.", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "In the month of August or September next coming, the said princess Catherine with her company shall be transported, God willing, to Hampton water. It is thought good, as the ships which shall pass near her noble person will come within three or four miles of the king's port and town of Southampton, that the two Barkis which the king our sovereign lord caused to be rigged and armed by water, that his grace made into Scotland, be richly appointed and other barges and great boats to attend upon the said company be likewise well arranged and well furnished, to bring her said noble person and those of her company more easily and more assuredly to the king's town and port mentioned above.\n\nItem, it is agreed that in the said two Barkis there be some noble persons of men to receive the same princess at her ship.\n\nItem, lords spiritual and temporal are appointed.\nItem: Upon the princess's landing and first meeting on land, whose names are listed in the roll of the first meeting, therefore letters are necessary to be sent to them for the same purpose in a convenient time.\nItem: There are also ladies appointed to attend upon the said princess at her landing, whose names are in a roll specified. Therefore, it is requisite that the queen's letters be sent to the same ladies for that purpose.\nItem: A proposition should be made at the first receiving of the said princess into my lord Stanley's hands by such one as my said lord shall move the king to do that act.\nAnd since further, upon the landing of the said princess, it seems that she and her company owe to enter into the charge of the king. His grace should appoint some head officer and other of his most noble household to make her costs and expenses and provisions for the same.\nItem: These following persons are appointed to attend upon my lord Stuart when he calls or sends for them.\nItem: Since Sir Thomas Brandon and Sir John Digby are head officers under the marshal of England, it is thought that they should have the conduct of all typed staves mentioned [above]. Besides these estates and other knights that the king's majesty has appointed to attend upon the said Duke, as is listed for the Duke of York's appearance. It is thought that the Duke of York's council, besides the king's letters, should also make out the Duke's own writings for this cause to those who are and will be retained with him.\nBy the queen's commandment.\nItem: Before this enters London, the said princess must have the richer letter to send to Sir [---], as it is before rehearsed, and the same letter to be with her at Croydon at good hour for the same intent.\nBy the queen's commandment.\nItem that three henchmen in suits of saddles and harnesses follow next to the said litter.\nItem that a fair palfrey with a richly adorned pavilion and led in a house for the said princess follows next to the said henchmen.\nBy the queen's command.\nItem that eleven palfreys, all in a suit, are ordered for such ladies who shall be appointed to follow next to the pavilion.\nItem that five chariots are ordered differently appareled. One of the chief must be richly furnished for the said princess, and the other four to serve such ladies who shall be appointed to follow in order. A.B. having the charge of the said chariots\nItem and any other chariots happening to come besides these five, they are to be ordered as shall accord with the status of those who shall be in them.\nThe four meetings.\nItem the fourth attendance shall be made by the Mayor of London and the citizens of the same, as agreed between the said Mayor and various members of the king's council, to devise the manner thereof with all other solemnities and ceremony necessary for the honor of the city and the festival.\n\nMy lord Stuart.\n\nAnd since it is but 7 small miles between the said Croydon and the City of London, it is thought\nthat the said Princess Catherine should be conveyed straight through the high streets of London in such a case, accustomed to the west door of the church of St. Paul's there to be received with procession.\nItem and since this Princess shall be received with procession at the west door of St. Paul's: It is thought that the Bishop of London, in pontificals and accompanied by as many ministers of his diocese as he can assemble, will receive this said Princess at the said west door. Then, with the church's procession, they will go before her to the high altar and perform the customary rites. By the Queen's appointment.\n\nItem, after this Princess has made her offering: It seems to us that a lady of great estate, assigned to the task by the King, should attend her at the little door against the Consistory in the church, and from that door conduct the Princess into her chamber.\n\nMy Lord Stuart.\nMaster Controller.\nAnd because the princess will be laborious and tired in her journey, it is thought good, and for other reasons, that she stays at the bishop's palace one day at the least before the day of the marriage.\nItem, after the marriage, it seems to us that her conveyance from Hampton should be ordered such that the Princess comes to the bishop's palace in London on a Thursday or else on a Friday, rather than on any other day, except that the day of the marriage falls on a Sunday for the more solemnity of the same.\nItem, that the marriage begins sometime before 9 at the clock.\nAnd since the Archbishop of Canterbury has assumed the role in the princess's marriage, it is believed that the bishop of his province and great abbots, lords of the parliament, should attend him in pontifical garb for the greater honor of the marriage. Therefore, it is necessary for the king's letters to be sent out to the said bishops and abbots to inform them, so that each of them may be ready to perform their duties in this regard, as mentioned in another article in greater detail. Likewise, every bishop and abbot lord of the parliament should prepare a barge or boat to await the king at his palaces of Westminster.\nThe prince should reside at the dean of Polis place the night before the marriage, and make his entrance into the church before the princess, who is to enter at the great west door next to Our Lady of Grace in the body of the church. The prince's household servants are to give their attendance and convey him to the high place prepared beforehand in the same body of the church.\n\nItem, the said Princess Catherine goes out at the great gate of the bishop's palaces, accompanied by great lords and ladies. She makes her entrance at the great west door of the church and proceeds to the same high place, led by such great bachelors as the king shall assign.\n\nClerk of the works, under the oversight of the Master Comptroller.\nItem: For the easier arrival of the said princess, barriers shall be constructed from the gate of the said palaces to the great west door of the church, and from the said great west door all the way along the church to the quire door.\nItem: Also, the church of Paul's should be adorned with arrays against the said marriage.\nItem: The trumpeters should stand on a loft above the same west door and blow continually after the first exit of the princess from the great gate of the said palaces until the time she is in the church on the high place. Then, the trumpeters should cease.\nClerk of the works under the oversight of the master controller.\nThis high place is designed to be situated in the naive and body of the church even before the Consistory, so that the king and queen may secretly go out into the bishop's palaces and see and hear the ceremony of their marriage at their pleasure. For this reason, a back door must be made there in the same Consistory by workmen, which can be done quickly and at little cost.\n\nItem, this said high place is designed to be made in the fashion of a high place at a coronation or similar to the high place at a christening of one of the king's children with broad and large steps and a good, large open space above to allow the Cardinal and the necessary ministers of the church to gather and the prince and princess to approach.\nNo man above in the same space, all in height on Lottes than is necessary. And bishops, abbots, and other prelates and officers may stand lower up on the said steps and of high place, so that there grows none impediment to the sight of the people.\nMaster Secretary / and the Master of the Rolls.\nAnd when the said prince and princess are on the same high place and the bans have been asked, a doctor of the law named in the roll brings in objections openly against the said bans and marriage, alleging that the said marriage cannot be lawful for such reasons as he will exhibit there, grounded in the law of Christ's church. To this, some other famous doctors named also in the roll, as the Master of Rolls and the Secretary, shall reply and declare solemnly that the said marriage is good and effective in the same law of Christ's church. The same objections, or any other that may be made, shall not prevent this dialogue and replica/response from being had for the greater honor of the said Mary, and though there may be no cause of substance or in effect why the same ought to be done.\n\nAnd in case it is required in the manner of:\nIn England, it is customary for a man to give the bride. Who will give this princess as bride? This information is respectfully requested for further knowledge. Who will have commission from the king and queen of Spain to do so, and if necessary, have the matter remitted to the king's highness as the case requires.\n\nWhen all is finished that needs to be done on the said high place for the marriage, then the prince and the princess will go hand in hand all along the body of the said Church, straight before the head up to the quire and through the quire toward the high altar to their appointed places there.\nItem: Once the prince and princess begin to depart from the high place, all the minstrels, each according to his ability, should perform their musical points continuously as it comes to their turn. And as the prince and princess are before the high altar, all the minstrels should cease.\n\nTo ensure that the Prince and Princess have a secret place to retreat to for any unexpected occurrences during the high mass, it is foreseen that the prince should have:\n\nItem: The Cardinal archbishop of York, the Duke of Buckingham, the Marquess, other lords spiritual and temporal, and the abbots, lords of the parliament, should be in bargains or boats, either their own or borrowed or hired, and should attend upon the queen-princess and the princes mentioned above that day.\nItem there be one barge specifically designated and prepared for such strangers who shall come with the said princess.\nItem the mayor of London, aldermen, and every craft and fellowship being in the cloth of their craft, after one sweet and livrey of the same craft, have their barges or great boats appointed in the same manner as they are accustomed to have when they go for the presentation of their Mayor to take his oath at the king's eschequer at Westminster.\nItem that the mayor and the City be informed in due season of the king's determination to go to Westminster by water, to the end that they make in time and at good leisure position for their barges and for their great boats, ships, or other, for it is likely to be necessary they so do.\nAnd when all the barges and boats, not only of the spiritual and temporal lords but also of the abbots, the mayor, and the crafts of London, have been disbanded, then the said lords' abbots, the mayor, and the crafts mentioned above are to hour and attend every man in his barge or boat for his part upon the king's barge at the said Benard's castle. Then all other barges and boats, except those assigned, are to row behind the king and around him as good order leads them to the time his grace is landed at the great bridge of Westminster, and no barge nor boat is to land except those assigned. All other barges and boats not appointed to land are to depart to their lodgings with the king's special thanks.\n\nAnd as Justices of the Tourney and such other ceremonies it is remitted to the said Master Controller Sergeant of the king's armory.\n[Md to know between the king and the bishop of London how the bishops palaces shall be repaired]\nPrinter's device of Richard Pynson (1492-1530): a shield with his monogram, held up by a girl and a boy, surmounted by a helmet.", "creation_year": 1500, "creation_year_earliest": 1500, "creation_year_latest": 1500, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]