[
{"content": "The fifth Eclogue of Alexander Barclay, the Scot and citizen.\n\nHereafter follows the Prologue.\n\nIn cold January, when fire is comfortable,\nAnd the fields are near intolerable,\nWhen sheep and shepherds lie in the field and fold,\nAnd draw to cotes for to escape the cold,\nWhat time the verdure of the ground and every tree\nBy first and storms is deprived of beauty,\nAnd every small bird thinks the winter long,\nWhich well appears by ceasing of their song,\nAt this same season, two herds, fresh of age,\nAppointed a time, met both in one cottage,\nThe first named Faustus, the second Amyntas,\nHard it was to know which better husband was,\nFor each of them both set more by pleasure\nThan by abundance of riches or treasure.\n\nAmyntas was homely and proper in his gear,\nA man on his cloak should not espie a hair,\nNor of his clothing one wrinkle stood a wrinkle.\nIn London he learned to go so manerly,\nHigh on his bonnet, wore a fair brooch of tin.\nHis purses lining was simple and thin\nBut a lord's stomach and a beggar's pouch\nSuch a one accorded, this comely slouch\nIn the town and city, so long had he dwelt\nThat from thence he fled for debt and poverty\nNo tavern, inn, or taverner\nBut a coster merchant and last a taverner\nAbout all London, there was no proper prim\nBut long time had been, familiar with him\nBut when coin\nBut shepherd Faustus was yet more fortunate\nFor always was he content with his estate\nYet nothing he had to comfort him in old age\nSave a milch cow and a poor cottage\nThe town he used and great pleasure he had\nTo see the city, often while he was led\nFor milk and butter, he thither brought to sell\nBut never thought he, in the city, to dwell\nFor well he noted the mad madness\nEnvy, fraud, malice, and such iniquity\nWhich reign in cities, therefore he led his life\nUp the land in the village, without debate and strife\nWhen these two herds were thus together met\nHaving no charges nor labor to let,\nTheir sheep were all secure and closed in a cot,\nThemselves lying in litter, pleasantly and hot,\nFor costly was fire in hardest of the year.\nIohan men have most need, every thythe is dear,\nFor passing of time and recreation.\nBoth delighted in communication,\nFamely they pleaded of the diversity,\nOf other husbands and men of the city.\nTo them imputing, great faults, crime & sins,\nAmyntas blamed the rural men again,\nAnd each of them both, his quarrel maintained,\nAll worthy despised, all malice and ill will,\nClean laid apart, each did rehearse his skill,\nBut first Amyntas, thus to speak began,\nAs he who counted himself the better man.\n\n\u00b6Finis Prologue.\n\u00b6Interlocutors be Amyntas and Faustus.\nAmyntas (speaks first).\nThe winter snows, all covered is the ground,\nThe north wind blows, all with a fearful sound,\nThe long winter's cycles, at the year's old age,\nThe streams frozen, the might is cold and long.\nWhere boats rowed, now carts have passage\nFrom yoke the oxen, be loosed and bondage\nThe plowman rests, avoids all busyness\nSave when he tends, his harms to dress\nMably his wife sits before the fire\nAll black and smoke clothed, in rude attire\nSetting some gruel and stirring the pottage\nOf peas or frument, a noble meet for Lent\nThe summer season, men count now laudable\nWhose fervor before, they thought intolerable\nThe frosty winter, and weather temperate\nWhich me praysed, they now despise and hate\nCold they desired, but now it is present\nThe braule and grutchyng, their minds not content\nThus, men's pleasures, what they pleased can not hold\nAt great heat, grutchyng and grutchyng, what is cold\n\nFaustus:\nAll pleasure present, of men is counted small\nDesire obtained, some counteth nothing at all\nWhat men hope after, that seems great and dear\nAt light distance, appears great and clear.\n\nAmyntas:\nEach time and season, has its delight and joys.\nLook in the streets / behold the little boys,\nHow in fruit season, for joy they sing and hope.\nIn Lent each one, full busy is with his toil.\nAnd now in winter, for all the grievous cold,\nAll rent and ragged, a man may observe,\nThey have great pleasure, supposing well to dine,\nWhen men are busyed, in killing of fat swine,\nThey get the bladder and blow it great and thin,\nWith many beans or peasen bound within,\nIt rattles, sounds, and shines clear and fair,\nWhile it is thrown and cast up in the air,\nEach one contends and has a great delight,\nWith foot or with hand, the bladder to strike,\nIf it falls to ground, they lift it up again,\nThis way to labor, they count it for no pain,\nRenning and leaping, they drive a way the cold,\nThe sturdy plowmen, lusty, strong and bold,\nOvercome the winter, with driving the foot ball,\nForgetting labor, and many a grievous fall.\nFaustus.\n\nMen labor harder / in fruitless vanity,\nThan in fair works / of great utility.\nIn such thriftlessness, we labor for damage.\nWork we disperse, which brings no advantage.\n\nAmynas.\n\nTouching their labor, it cannot displease me,\nWhile we are at rest, and better there at ease,\nIn the warm litter, small pain has little hire,\nHere may we wallow, while milk is on the fire,\nIf it be curdled, of bread we need no crust,\nIf thou bid Faustus, of that thou shalt have some,\n\nFaustus.\n\nWinter declares, hard need and poverty,\nWhich men feel who have necessity,\nTruly, Amynas, I tell you my intent,\nWe find young people, very imprudent,\nWe stray in summer, without thought, care, or head,\nOf such things as we, in winter, shall have need,\nAs soon as we hear, a bagpipe or a drown,\nThen leave we labor, there is our money gone,\nBut when the north wind, with violent storms,\nBrings cold water, poor wretches to torment,\nAnd void of leaves, is every bow and tree,\nThat one may clearly see, the empty nests,\n\nThen is all our wool and lambs gone and sold.\nWe tremble naked and almost for cold\nOur shoulders bare, our hose and shoes rent by rats' teeth,\nThus all is gone and spent for lack of good provision.\nYouth disdains counsel, scorning discretion.\nWhen poverty thus has ensnared us,\nThen does the winter declare our mad folly.\nNow truly, Amyntas, I tell you this:\nThat town dwellers live greatly more fortunate,\nAnd somewhat wiser, be they also than we.\nThey gather treasure and riches in abundance,\nThey spoil the lambs and foxes of their skins,\nTo lap their wombs and fat sides therein,\nIn lust and pleasure, and in good abundance,\nThey pass their lives, while we have not sufficiency.\n\nAmyntas:\nThe men of the earth are fools, every one.\nWe poor shepherds are not to blame alone.\nMore folly vexes the man of the city.\nI grant you, we are outdone, they are madder than we.\nThough I have long dwelt in the city,\nI do not approve it, truth I boldly tell.\nThough citizens they are, of living reproachable.\nYet fortune is much more favorable to them. Fortune is like a doting stepmother to us. She exalts them to honor and riches, oppresses us in care and wretchedness. What is fortune but a thing changeable? A miserable madness, unworthy and unstable.\n\nFaustus:\nNo doubt Amyntas, let me be fortunate,\nAnd then I shall soon become a great estate.\nMy coin shall increase, and shortly I shall be\nCalled to office, to govern a city.\nAll men shall hear me and give me credence.\nThe common bearhead shall do me reverence.\nAll other rules shall love men and the commonalty,\nGladly desiring to have my advice.\nIf I am happy and fortune smiles on me,\nThus shall I ascend and mount within a while.\nAsk thou of Cornix, declare to thee can he,\nHow coin more than conying exalts many a man.\n\nAmyntas:\nO Faustus, Faustus, thou errs from the way,\nThis is not fortune, she little can do so.\nThough I myself rehearsed but lately.\nThat fortune may elevate a man, I keep the opinion of wit's company, and ground myself on no authority. It is not fortune that grants excellence; true honor is won by virtue and knowledge. If men gain honor by other means, it is no honor but wretched misery. God makes mighty, God gives true honor to godly persons of godly behavior. God first disposed and made diversity between rude plowmen and men of the city. And in what manner Cornix thy own mate, as we were talking, recounted to me late:\n\nFaustus.\nWhat did the Cornix say / Tell me, I pray\nHe had good reason / Such things to convey\nBut troubled to declare / His money was but scant\nBut what then / Some man has complained of learning\nWho has of richesse small complaint or nothing\n\nAmyntas.\nIn hearing my tale / if thou have thy delight\nThen take some labor / for now is good respite\nFaustus arise / thou out of thy littler heat.\nGo see and feed our wetheres in the cot\nArise, go and come, thou art both young and able\nAfter great cold, heat is more comfortable\nGo man for shame, he is a slothful dawn\nWhich leaves profit, for pleasure of hot straw\nFaustus.\nThink not, Amyntas, that Faustus has declined\nTo do your pleasure, I shall refuse no pain\nLook here, Amyntas, lord Benedict\nThe cold snow recedes, much higher than my knee\nScant may the houses, such burden well sustain\nLess harm is tempest and sudden storm\nOn top of the chimney, there is a heap of\nSo high extending, our steeple is lower\nThe snow is so white, and the sun so bright\nPlainly, Amyntas, I am dazzled by the sight\nAmyntas.\nGive to the beasts, good roven in plain\nAnd stop all the holes where you can fault see\nStop them with stubby poles, daub them with some clay\nAnd when you have done, then come again your way\nNothing is more noisome to flock, cottage, or fold\nThan sudden tempest and unprovoked cold\nWhat now, dear Friend Faustus, returns here again,\nThy coming back to me seems too soon,\nOught you to have mended or profited instead.\n\nFaustus:\nThis confusing weather made me more diligent,\nI ran the whole way, both as I came and went,\nAnd there I hastened and took the greater pain,\nBecause I lightly wished to be with you again.\nAfter great cold, it is sweet, God knows,\nTo tumble in the straw or in the warmer,\nNow let us be Faustus, fully thy promises, I pray, begin,\nTell the beginning of the diversity,\nBetween rural men and those of the city,\nI know the reason, and speaking of Cornyx,\nBut since I saw him six years ago,\nHis jests amused me often.\nOur first acquaintance was when I was a lad,\nNow speak, my Faustus, and I will remain still,\nUntil you have ended and spoken all your will.\n\nAmyntas:\nThis great difference and first diversity,\nBetween rural men and those of the city.\n\"Began in this way, as Cornix told me,\nWho could come from many old matters,\nFirst, when the world was formed and created,\nAnd Adam with Eve were set in their estate,\nOur Lord joined them both as man and wife,\nTo live in concord, the season of their life,\nAnd Himself commanded mankind to multiply,\nBy generation, to get progeny,\nThey both obeyed this sweet commandment,\nWith faithful hearts and diligent labor,\nBut would to Jesus they had been wise and aware,\nFrom that fatal fruit which kindled all their care,\nBut first Eve had children two,\nA son and a daughter, our Lord disposed so,\nAnd year by year, two twins she brought forth,\nWhen God assists, man works not in vain,\nBy such manner, these two did apply themselves,\nThe world to fulfill, increase and multiply,\nAt last, our Lord appeared to Eve in human form,\nAdam, on the field, was with his flocks,\n[Adam was with his sheep]\"\nHis flock he fed without fear, and no one was dearer to him or his wife. He was not troubled at that time by Jezebel. There were no horned cattle living at that time. Long after this, this cursed crime began. There was no cock between the east and west to lay wrong eggs in a strange nest. None suspected the living of his wife. Wealth was quiet and pleasant without strife. But after people began to multiply, the flame of Jezebel was first kindled. For a man fears greatly that which he has committed. Fraud fears falsehood, often suspecting in vain. A thief suspects all men of felony. Breakers of wedlock are full of jealousy. Therefore, all such as strike with a sword are in danger of being served like a scoundrel. While Adam was pitching in the field, Eve was at home and sat on the chair. With all her babies and children about her. One on her lap, within or elsewhere.\nNow she pleased them colling and bathing\nAnd sometimes she musted them pleasantly to deck\nIn the meantime, while she was occupied\nOur lord drawing near, she suddenly espied\nAnon she blushed, reverting in her mind\nThat if our lord there, he should find\nSo soon engendered, supposing he needs must\nThat it was a token of great carnal lust\nAnd all ashamed, as fast as ever she might\nShe hastened and hid some of them out of sight\nSome under hay, some under straw and chaff\nSome in the chimney, some in a tub of draffe\nBut such as were fair and of their stature right\nAs wise and subtle, she reserved in sight\nAnon came our lord to the woman near\nAnd saluted her with sweet and smiling cheer\nAnd said, woman, let me thy children see\nI come to promote each after his degree\nThe woman, fearful, was first summoned near\nAt the last she commanded the eldest to proceed\nAnd gave them comfort to have audacity.\nThough they were bolder than she, and doubted less, God smiled upon them and comforted them as we do with cubs and birds. And lastly to the oldest of all, He said, \"Have thou the scepter of imperial Rome. Thou art the eldest; thou shalt have the most honor. Justice requires that thou be an emperor. To the second, He said, it seems fitting that thou be honored as a king. And to the third, He gave such dignity to guide an army and be a noble duke. Have thou here, hard iron and armor. Be thou in battle a head and a governor. And so forth to others as they were in degree. Each he promotes to worthy dignity. Some he made earls, some lords, some barons. Some squires, knights, some hardy chaplains. And they brought forth the scepter and the crown, the sword, yonder pollax, the helmet and the haberdashery, the standard, the banner, the getton, and the mace. The spear and the shield; now Eu had great solace.\nHe gave them armor and taught them polecy, everything concerning chivalry. Then he made the judges, mayors, and governors, merchants, sheriffs, and other protectors. Aldermen, burgesses, and others in degree. According to the custom of court and city, he set all the children in honor and a place of excellence. Often returning and turning in his mind, he considered the caduceus honors belonging to mankind. In the meantime, Eve was very joyful that all these matters were brought so well to pass. Flesh in haste, desiring yet more pleasure, presented those whom she had hidden before, and unsolicited, she said, \"O Lord, these also are my true children.\" These are the fruit, also, of my womb. Hide for shamefastness within my house at home, O Lord most mighty, high father creator. With save to grant them some office of honor. Their here was rugged, powdered all with chaff. Some were full of straw, some other full of draff.\nSome with cobwebs and dust were arrayed,\nOne beholding on them might be afraid,\nBlack was their color, and bad their figure,\nUncomely to sight, misshapen of stature,\nOur lord not smiled on them to show pleasure,\nBut said to them thus, with troubled countenance,\nYou smell all smoky, of stubble and of chaff,\nYou smell if the ground, of weeds and of draff,\nAnd after your sent and tedious savour,\nShall be your rooms and all your behaviour,\nNone can a pitcher turn to a silver piece,\nNor make goodly silk of a goat's fleece,\nAnd hard is also to make without fail,\nA bright two-handed sword of a cow's tail,\nNo more will I make, howbeit that I can,\nOf a vile villain, a noble gentleman,\nYou shall be plowmen and tilers of the ground,\nTo pain and labor shall you always be bound,\nSome shall keep oxen, and some shall hogges keep,\nSome shall be thrashers, some other shall keep sheep,\nTo dig and to delve, to hedge and to dyke,\nTake this for your lot and other labor like.\nTo drudge and to toil in works vile and rude,\nThis way shall you live in endless servitude,\nWhipping and mowing of other grass and corn,\nYet town dwellers often laugh you to scorn,\nYet some we grant to dwell in the city,\nTo make pots or butchers to be,\nCobblers or tinsmiths or else costard jaggers,\nHostelers or daubers or drowsy water carriers,\nAnd such other sort whose daily business\nPasses in works and labor without end,\nTo stoop and to sweet and subject to become,\nAnd never to be rid from bondage and thralldom,\nThan brought our Lord to them the cart and plow,\nThe gad and the whip, you made and the wheelbarrow,\nThe spade, the shovel, the fork and the plow,\nAnd all such tools, he bade them be tough,\nAnd never to grumble at labor nor pain,\nFor if they so did, it would be in vain,\nThus spoke the father and Lord Omnipotent,\nAnd then he ascended up to the turret,\nThus began honor and thus began bondage.\nAnd various types of people and villages, and servants first began this way, they demanded of Cornix, declare the truth you can. This told me Cornix, who dwelt in the fen. I trust his saying before a thousand men. Faustus.\n\nIs this the matter, prayed of the so sore, a straw for fables, I set by them no store. It would be a marvel, if Cornix told this matter,\n\nTo praise shepherds or plowmen to uphold, he dwelt in the town and held with the city, till necessity moved him, as it has driven thee.\n\nWhen neither of you both dare to resort to the town, among us shepherds, yet find ye here comfort. So both you and he are greatly to blame,\n\nTo eat our provisions and then to harm our name. The young men of towns mock us, have a guise. Nought else can they do, save lies to devise.\n\nThis vain invention and foolish feigned fable, again rural men, they have delight to babble. And nothing they ashamed, as blithe wretches unwise.\n\nOf God Almighty, such lightheartedness to devise.\nThis scorner openly declares against rural men, rebukes and injures them, but you are so rude, your panche is so fat, against yourself you are busy chattering, A life this same jest is your rebuke and blame, Your dulled reason cannot perceive the same, But I will prove that rural people are, More wise and noble than they of the city, And that the city is full of fraud and strife, When we in the village have good and quiet life.\n\nI pray, Faustus, therefore be not worth\nTo have displeasure from me; I were right loath,\nI thought no magre, I told it for a bourde,\nIf I had known, I should have said no word,\nBut say your pleasure now, tell forth your sentence,\nAnd I shall here the, with sober pacience.\n\nI shall not deny our pain and servitude,\nI know that plowmen for the most part are rude,\nNow shall I tell the high matters true & old,\nWhich courteous Candydus to me once told,\nNought shall I forge nor of no lessening fabricate.\nThis is true history / and no fictional tale\nAt the beginning / of things first of all,\nGod made shepherds / and other rural men.\nBut the first plowman / and tiller of the ground,\nWas rude and stubborn / disdaining to be bound.\nRough and obstinate / and Cain did men call him.\nHe had no mercy / and pity none at all.\nBut like the ground / is dull, stony, and tough,\nStubborn and heavy / rebellious to the plow,\nSo the first plowman / was strong and obstinate,\nFroward himself / and mover of debate.\nBut the first shepherd / was meek & nothing fell,\nHumble as is a lamb / and called was Abel.\nA sheep gives milk / and little has of gall.\nSo this good Abel / had none evil will at all.\nNo shepherd found him / injurious or wrong.\nIn durings his life / while he was among them,\nAnd oft from his flock / made he good sacrifice,\nOf calf or lambs / such as were most in price,\nAnd of fat wether's / the best not spared he,\nTo honor our Lord / and please his delight.\nThus had God favor/favor with the omnipotent God,\nSo pleasing our Lord/Lord that to this present time,\nFrom the first beginning/beginning of earth,\nGod has had favor/favor for pastoral people,\nAnd poor shepherds, their cotes/coats, field and sheep,\nAngels have come/come for to defend and keep,\nSome shepherds were/were in land of assurance,\nThose after have been/been promoted very high,\nSo that from cotes/cottages and houses pastoral,\nThey have ascended/ascended to dignity royal,\nCharges and labor/labor so do blind my reason,\nThat I cannot call their names/names to mind,\nYet let me study/study away disturbance,\nSo many I call them/call them to my remembrance,\nLot/Isaac/younger/Joseph/and Job,\nThese now rehearsed/and all the patriarchs,\nHave not despised/despised poor sheep nor herds' work,\nThem has our Lord/Lord called from humble things,\nAnd made them princes/dukes/other kings,\nSo have they changed/changed their clothing pastoral,\nWith golden garment/garment, purple/purple, and gay pall/pall,\nAnd then have after by magnanimity/magnanimity,\nBrought noble realms/realms in their captivity.\nAnd had in battle been mighty conquers,\nWon immortal fame and excellent honors.\nParis was pastor, the son of Priamus,\nPan, Sylenus, Orpheus, and Iolycus,\nWall was shepherd, so was he likewise,\nHe who would have offered his son in sacrifice.\nMoses was shepherd, and kept his flock,\nWhen he came barefoot to the burning bush,\nCommanded by God to leave his flock and go,\nOn God's message to stubborn Pharaoh.\nAlso Apollo was hard, sometimes in Greece,\nNothing disdaining to handle ewe and fleece,\nAs poets write, he left divine honor,\nGlad among sheep to be a governor.\nThe blessed angels brought to such men as we,\nA message of concord, of peace and unity,\nAnd sang that gloria shining in the sky,\nWhich our sir Sappho does sing so merely.\nFirst had shepherds, sure tidings by message,\nThat God was made man to buy humankind's lineage,\nAnd herds instructed by angelic voice,\nSaw God incarnate and bowed first of all,\nAnd this was pleasure of God's majesty.\nThat simple herds should first see him, and in their manner make offerings before estates, as rich and mighty kings. The jolly harper, who was afterwards a king, and slew the giant so stoutly with his sling, was first a shepherd or had not the ability. Right so were many as stout and bold as he. Our Lord Jesus, our God and savior, named himself a shepherd or pastor. Right so he named men meek and patient. His flock and his sheep for innocent manners. Think not these words glossed nor in vain. They are the gospel, so says Sir Peter plainly. I saw them myself, well painted on the wall. Late coming upon our church cathedral, I saw great rams in picture and small lambs. Dancing, some sleeping, some sadness of their dams. And some on the ground, it seemed to me lying still. Then I saw horsemen at the pendant of a hill. And the three kings with all their company. Their crowns glowing, bright and orientally. With their presents and mystical gifts.\nI. All this I beheld in picture on the wall,\nBut the poor pastors, as innocent people,\nFirst saw the Cryb of our omnipotent Lord;\nThus it appears, God loves poor pastors.\nHe granted them great honors; our Lord has favor,\nBoth in the sheep and the fold.\nAs it appears, by the old histories,\nOur Lord is ready to succor the village.\nDisdaining towns for malice and outrage,\nFor God is content with simple poverty.\nPride He despises and wrongful dignity.\n\nAmyntas.\n\nIn good faith, Fastus, your tale is commendable,\nGrounded on learning and greatly commendable,\nLately I myself saw that picture,\nI saw the manger, I saw the ox and ass,\nI well remember the people in my mind,\nI think yet I see the black faces of the indigent,\nI think yet I see the herds and the kings,\nAnd in what manner were their offerings ordered.\nAs long as I live, the better I will love\nThe name of herbs and citizens' reproach.\n\nWhy then, Fastus, I pray God give you care.\nIf thou spare the faults of any city, speak and spare not, you may come to touch their error more than an hour. Faustus.\n\nThen let us speak a while of Cysezyn's folly and part of their sins. Think not, Amyntas, that they of the city live a better life or wisely than we. If their clothing be doubled for the cold, and though they gleam so gayly in bright gold, shining in silks, in purple, or velvet, in furred robes or clothes of scarlet, and we poor herds in russet cloak and hood, it is not clothing that makes a man good. Better in rags, pure living innocent, than a soul defiled in sumptuous garment. Trust me, Amyntas, I have seen such in the city, letting themselves brag in the market as if they were lords. I have often seen those who are stark beggars and live in need at home, and often go to bed for want with an empty womb. Nothing is more foolish than such wretches.\nThus, with proud porte, they hide their power,\nWhat is need concealed, or feigned abundance?\nPower, sloth, and wretched governance,\nWhat is fair semblance, with thought and heavens,\nNaught else but cloaked folly,\nAnd some have I seen, which is a thing damnable,\nThat while they would have, a living delightful,\nBest at their pleasure, and fare deliciously,\nHave suffered their wives, defiled wantonly,\nHave sold their daughters, flower of virginity,\nO deed unworthy, O blind iniquity,\nFame, honor soul, and chastity be sold,\nFor wretched living, O cursed thirst of gold,\nO damnable deed, so many for to spill,\nOne wretched carcass, and belied to fill,\nWhat thing is viler, what more abominable,\nWhat thing more follysh, more false and detestable.\n\nAmyntas.\nWhat if they cannot, to other crafts give,\nNor find another way, or means for to live?\nNeed has no law, of two evils choose the least,\nIt is no iniquity.\n\nFaustus.\nAs much reason and hands like plenty,\nWhy may they not give to honest work,\nAnd find other ways and manners to live,\nNo law permits or wills man to parcel,\nTo commit murder for harsh necessity,\nNo more should his soul defile nor kill,\nFor lust transitory or pleasure to fulfill,\nYet in cities, more foolish senselessness,\nDesiring by craft to have great riches,\nBy which crafts no man has riches found,\nSince time it first formed man and grew,\nAs Alchemists, desiring by policy,\nNature to alter and coin to multiply,\nSome washed rude metal with many folds,\nOf herbs desiring to turn into gold,\nAll pale and smoky, by such continual,\nAnd after labor, they lose their life and all.\nAnother sort is not much unlike this,\nWhich spent their times in writhen art magic,\nSupposing some treasure to have found,\nWhich many years is hid within the ground.\nWhat is more foolish, more full of vanity.\nThey are more repugnant / to faith and profit\nBecause they would rather / good business and pain\nThey use such trifles / & wretched things vain\nThey prove all things / because the will not do\nStill seeking news / still troubled in their thought\nBecause they would rather / the labor of the land\nAll idle trifles / such take on their hand\nStill be they busy / and never come to an end\nTo something profitable / do few of them intend\nSome live by rapine / guile / fraud and policy\nParjury / oppression / and some in usury\nSome gladly borrow / and never pay again\nSome keep from servants / the stripped of their pain\nSome rest men guiltless / and cast them in prison\nSome by strong thieves / out of the dungeon\nSome fawn some flatter / may not be trusted who they smile\nThen frame the frauds / men slyly to beguile\nSome in one hour / more promises to the will\nThan all his days / he thinks to fulfill\nBy thousands of means / of fraud and craftiness\nThey lie in wait / for honor and riches.\nThey feed the rich / and often let the poor\nDie for pure cold / or hunger at their door\nWe feed fat oxen / Marmosets keep\nWe feed fat kids / lambs / and good sheep\nAnd they feed haws / apes / also hounds\nAnd small is their joy / save within our bounds\nWe bring them butter / eggs / cheese / and wool\nTarcards of mild / and cream fleeting full\nAll manner flesh / and all their whole living\nWithout our labor / truly they have nothing\nWe are the feeders / of wether and fat hogs\nAnd they of the city / feed birds / and great dogs\nNow Iudge Amyntas / which of these seems the\nMost avenue / and most noble\n\u00b6Amyntas.\nIf by your labor / proceeds more richesse\nAnd most avenue / as seems truth doubtless\nThan this I marvel / that they of the city\nHave so great plight / and we are necessitous\nThe cause I told you / what would you have more\nThe cause I told you / what would you have more\nBy fraud and falsehood have they so much store. Do you not see clearly how those in the city daily deceive our simple mind, with cruelty against us they rage. By false oppression or fair feigned language, they think it pleasure that sorrow befalls them. By closed words, they take us in a trap. The most of them all consider it an act of charity. Us herds, this is a gentle means for them. For us, we labor in heat, wind, cold, and rain, and fraud and deceit pay us for our pain. With minds and tongues, they study and ponder. Both day and night, they herd us to abuse. Their wit and body, they fully employ, for us poor wretches, to study policy. And after their fraud, guile, and deception, then they laugh at us into derision.\n\nAmyntas.\n\nNow you come to know of this enormity, and of these manners, of those in the city. I myself was there. Of some of these things, yet am I ignorant.\n\nFaustus.\n\nYou could not perceive well their enormity.\nParchase thy manners did agree with their life\nThere seldom is seen great contradiction\nWhere men agree in disposition\nNo fault with morians is black discord\nBecause all the sort like of their favor be\nSo could thou not see their vices nor them blame\nBecause thine own life was filled with the same\nBut how I know them now shall I tell to thee\nWhile I brought butter to sell to the city\nAnd other victuals I used milk to cry\nThen had I knowledge with an apothecary\nOf him I learned much craft and practice\nNot to the purpose the same to exercise\nHe could make playthings & new comedies\nIn valor scant worth a couple of onions\nYet sold he the same as it were gold so dear\nNamely, if it happened, an infective year\nI was acquainted with many a huckster\nWith a costard-monger and with an hostler\nThis thief was crafty, poor people to beguile\nNone like I suppose within a dozen miles\nAmong all other his frauds and his crimes\nHe sold one bottle of hay a dozen times.\nAnd in the same place, he could drop a candle well. He knew how to handle his gestures there. And in the same inn, there lived a pretty prime. She could flatter and coax him. Her smiling began to sell. She made ten deceitful acts from one barrel of ale. Whom she beguiled, in pots she was willing. To win them with flesh and paint herself again. And as I remember, her name was Wanton Bess. Who least with her dealt, he did not suffer less. What more process is required? No craft of the city but is mingled with friendship and subtlety. Save only the craft of an apothecary. That is all fraud and cunning policy. But all these would swear that they were innocent. Or they to the city did first frequent. There they learned to exercise theft and fraud. And man of nature is quickly moved to vice. Some\n\nWhose behavior was allowed by their old ancestry. Among queens, bawds, in riot and drunkenness. Their name defying, despising all goodness.\nWith cost and pain, such busy labor seeking shame and death before their hour,\nIncest, adultery, and defloration,\nForcing women, murder, and rape,\nDiscord and brutality, and living like swine,\nMalice, envy, and all iniquity,\nDo these not reign in the midst of the city?\nAll new abuse, provoking men to sins,\nFirst began among the citizens,\nWhere dwell great princes and mighty governors,\nWhose life despises having vain honors,\nCaptains, soldiers, and all like company,\nWho put their life in jeopardy for money,\nThese do not dwell on land but haunt the city,\nPoor herds do not fight but for necessity,\nFor liberty, life, and justice to uphold,\nTown dwellers fight for vain honor and gold,\nWe fight our friends and household to defend,\nThey fight for malice, to ascend to riches.\nOur cause and quarrel is to maintain the right,\nBut all for themselves will, without reason, they fight,\nThey seek by wounds for honor and riches.\nAnd drive the weakest to hardest businesses\nWhy do you, blind soldier, set your heart\nFor a vain trifle, against a mortal dart\nThrough thousands of perils, you take your passage\nFor a small lucre, running to great damage\nThey give up their sweet life for a poor trifle\nAnd often lose both, and heaven at the end\nWhile some contend and fight for his wage\nHe spends his life, then farewell, advantage\nWhat is more foolish or liker to madness\nThan to spend one's life for glory and riches\nWhat is glory, praise, or fame\nWhat honor, report, or noble name\nIndeed, nothing but the voice of folly comes forth\nAnd vain opinion, subject to vanity\nThe process of years, returning of seasons\nBrings all these soon into oblivion\nWhen life is faded, all these are out of sight\nLike as with the sun departs the daylight\nThey are all fools, who meddle with the sea\nAnd otherwise might live in their own country\nHe is but a fool, who runs to tempest.\nAnd he may live on land, in security and rest\nHe is but a fool, who has more than enough\nAnd it displeases him to use and occupy\nAnd he who lives in care and wretchedness\nHis heir to promote, to lands and riches\nIs most foolish of all, to spare in misery\nWith good and lands, his heir to magnify\nAnd he who lives, that thing for to do\nTo his daughter, executor or son\nWhich he himself might fulfill in his life\nHe is but a fool, and has but little skill\nBut all these sorts, within the city\nThey lack wisdom and commit enormities\nAnd also the youth, in days festive\nDo nothing but follow their lusts recklessly\nThe weak they use them, in worldly busyness\nThe Sunday serves, to follow vices\nWhat time the shops, are closed all and shut\nThen is the market, with Thays, Beale, & Kyt\nOn highest days, such ware in namely sold\nFor nothing it grows, if it be once old\nOftime the old friar, who wore in green habit.\nAgaine speaks folly, who boldly preached,\nHe said where baboons and their wanton behavior,\nWere wont to abide, in one vile place alone,\nNow are they scattered and sparked abroad,\nLike wise as ships be docked in a rope,\nIt is hard to know, good women from the evil,\nBy evil example, good are in doubt to spill,\nBaboons are suffered, so where they list to dwell,\nThat the street fades, upon the water's side,\nCat, Ill-mally, Phylis, and Feat Ione,\nBecause of the city, now cannot get one penny,\nVile Thays was wont, in angels for to be,\nNow has she power, in all the whole city,\n\nAmyntas.\n\nThou passest measure, Faustus, by God a vow,\nThou sayest of malice, right well I now perceive,\nMute thy mind and tongue, for it is shame,\nMen of the city, thus largely to blame,\nWhat man is fawning, remember the rabble,\nHow men uproarious, on holy days rage,\nNothing can tame them, they are a beastly sort,\nIn sweet and labor, having most chief comfort,\nOn the holy day, as soon as morn is past.\nWhen all men rest, while the day lasts, they drink, they feast, they revel and let be. They leap, they dance, despising ease and rest. If one here, a bagpipe or a drum, to the elm or oak be they gone. There they use to dance, to gamble, and carouse. Such is the custom and usage of the village. When the ground rests from rake, plow, and wheels, they must labor with the burden on their heels. To Bacchus they feast, no festival is more festive. They chide and the chat, they vary and they brawl. They rail and they rout, they revel and they cry. Laughing, and leaping, & making cups dry.\n\nFaustus.\nWhat stoppest thou thy chat, these words I defy. It is to a rustic, rebuke and rusticity. Such rural solace, so plainly to blame. Thy words sound, to thy rebuke and shame.\n\nAmyntas.\nNot so friendly Faustus, I spoke it but in jest. Again to the city, return in good name.\n\nFaustus.\nYet from the city, more fools can I tell. Who think to number, the stars of the sky.\nBy them supposing / each one to tell\nBut all fools / who with this matter mix\nYet are they madder / who fix their intent\nTo search the nature / of God omnipotent\nAnd dare be so bold / to set their mortal sight\nOn incomprehensible / and pure immortal light\nOur faith is better / than those of the city\nThey believe by reason / with great difficulty\nOr they will believe / they brawl with argument\nPlain speech suffices / for innocent people\nAgain, Sir Sampson / they defend their quarrel\nWe ask no question / and use not to contend\nWe light the altars / and many candles offer\nWhen they of the town / scarcely make a proposal\nThey dare be bold / with doctors to babble\nA worldly merchant / knowing nothing of doctrine\nBecause of his coin / counts his reason fine\nTrust me, Antyntas / no force who hears me\nThe coin and knowing / does not always agree\nFor some have / great complaint of that one\nWho of that other / has little part or none\nWhat should the fools / that dwell in the city\nOr we seek to know of God's privacy\nIf it were necessary, the godhead to know\nTo simple wretches here on the ground, allowed\nIt is in power of God omnipotent\nHis very presence to us to represent\nBut since His knowledge is comprehensible\nWhy do fools seek for impossible things\nAnd since God will be unknown to us\nWhy should mortals of eternal things discuss\nAnd rude people in alms do excel\nAbove all the sort which in the city dwell\nWe give will and choose our wives' coins and eggs\nWhen brothers flatter and praise their own legs\nFor a score of pins and needles two or three\nA gentle clown two cheeses had from me\nPhyllis gave coins because he charmed her\nEver since that time, she felt less harm\nYet in the city, there is an incurable number\nPledgers and brokers, a shameful and shameless rabble\nMerchants of Justice, hunters of riches\nGrabbers of coins, delayers of process\nProlonging causes and making wrong of right\nAnd right of flame, wroge or oppressing law, I, the justices, their cursed covetousness,\nWet the plants, of cruelty and vice.\n\u00b6Amyntas.\nI have proved this by plain experience, but tell me, Faustus, what causes this offense?\n\u00b6Faustus.\nThe root and the ground of this misgovernance,\nIs favor reward and willful ignorance.\nWhen coin or favor once dims the sight,\nFarewell all justice, in prison laid is right.\nYet in towns, a rabble fraudulent,\nMurderers of people and free of punishment,\nBoasting and vaunting themselves of medicine,\nAnd nothing perceiving of science and doctrine,\nIf they are fettered with rings and chains,\nThen may they handle and touch private veins,\nName all diseases and sores at their will,\nAvoid of knowing of reason other skill,\nSuch ride on mules and pages by their side,\nBut if they had right, on asses should they ride.\nAs touching rulers of all the commonwealth,\nThe more that they have of high authority,\nOf liberty will and singular pleasure.\nSo much the more, the poor people they devour,\nThe hounds sometimes won't fold for to keep,\nBe now wild wolves devouring all the sheep,\nRulers are robbers, and pilfers are pastors,\nGone is the guidance of godly governors,\nO where are rulers, maintainers of justice,\nWhere are subduers and slakers of all vice,\nWhere is he the friends of mercy and pity,\nSome time well ruling, not spoiling of the city,\nWhether changed is fortune, death has devoured all,\nThe worst remains, gone are the meek and just,\nIn stead of virtue, ruleth freewill and lust,\nWhere are the fathers, worthy of an empire,\nOf whom men counted gay tales by the fire,\nSome time with tales, and otherwhile with song,\nSo driving a way, the winter nights long,\nAlas, Amyntas, nothing bides that is good,\nNo, not my cooks, my tabard, nor my hood,\nAll is consumed, all spent and worn be,\nSo is all goodness and wealth of the city,\nThe temples pillaged do bitterly complain,\nPoor people wail, and call for help in vain.\nPoor wretched souls / and fatherless children\nIn vain bewail / when wolves oppress them\nSince there is no scourge / and virtue no reward\nHe who loves wisdom / finds fortune harsh\nCounsel and cunning / now lie in the dust\nBut what is the cause / law turned to lust\nLust stands in place of law / and of justice\nWhereby good living / is subdued by vice\n\nAmyntas.\n\nI tell Faustus / this hastiness of yours\nExceeds the bounds / of right and honesty\nYou blame all men / by anger and haste\nAs if all citizens / were full of vice\n\nWhat man remembers / some live in innocence\nSome in the city / are part of no offense\n\nFaustus.\n\nI am not angry / I say but truly\nHear me, Amyntas / one clause with brevity\nAs many deaths / as breed in Ireland\nAs many gripes / as breed in England\nAs many cockowes / as sing in January\nAnd nightingales / as sing in February\nAnd as many whales / as swim in the fen\nSo many are there / in cities of good men\n\nA good man is hard to find.\nOn land or in city, or over all the ground,\nMany things are long to a perfect man,\nAsk that of Codrus, declare the truth he began,\nEvil increases and overtakes us fast,\nGoodness and virtue come up slowly,\n\nFaustus.\n\nThou art mad, I suppose, so many foes have we,\nWho dwell in the city, in all the whole city,\nThey call us names, they pelt us, they spit,\nAnd whatever they may get, they think they well win,\nTo theft they constrain us, I tell you by all hallowed saints,\nAnd afterwards by and by, they send us to the gallows,\nTherefore it is reasonable, if anything of theirs happens,\nOr comes to our claws, it privately to trap,\nThey often deceive us, deceive us again,\nWe deceive them slyly, contrive subtly and entrap,\nBut this Amintas, to me, is greatest grief,\nAnd doubt, for it is evil, stealing from a thief,\nIf it is secret, we may deny it,\nIf it is known, excuse it craftily,\nProve felony, though it be used long,\nIs not called theft, but injury and wrong,\nAll that they have, within these towns, is plain.\n\nAmintas.\nNow you exceed the mark of equity.\nYou pass reason, Faustus. I tell this to thee.\n\nFaustus:\nWhat have patience, Amyntas, a while?\nTown dwellers' vices defile the whole world.\nThe air is corrupt by their enormity.\nThese summer storms, where do they tell you I ask?\nLightning, great winds, floods, hail, and thunder,\nI well remember often the ground here beneath\nHas sore shaken and caused houses to fall.\nThe vice of the city is the root and cause of all.\nThe sun in midday often loses its light.\nLikewise, the moon in the season of the night\nHas been black or else red as blood.\nThis sign, Amyntas, portends us no good.\nWhy do the weeds grow and the corn wither?\nWhy is hay and grass often all forsaken?\nWhy do we lose our seed, our labor and expense?\nWhere comes pestilence and grievous mourning?\nAll these proceed from mad, corrupt manners\nOf those of the city. And worse is likely yet to come.\nIf they do not reform, their living will be bestial.\nFrom whence came the fury of wars and battle,\nBringing widows to lament their lost mates,\nBringing all kinds of misery,\nTheft, murder, great death, and penury.\nThis fury first arose in cities,\nConfusing many a valiant man.\nThe city is well and originally,\nFirst and last, of deadly creatures.\nIn the city dwelt the cruel Lycaon,\nAmong herbs lived good Dewra,\nAnd among shepherds was nurtured Rennus,\nAnd also his brother, the mighty Romulus.\nThe cause of the flood in the city first began,\nBy which was wasted nearly every best man.\nOur Lord destroyed five cities for outrage,\nRead where for sins he wasted one village.\nI believe when the world with fire shall be wasted,\nThe cause shall proceed and come from some city.\nWhat shall I touch upon, the savour and the stench,\nWhich are in cities, of gutters and drains?\nThere men are choked with filth and the deadly,\nHere we have the odour of flowers, redolent.\nI count myself happy, who won in the village.\nAs undefined / with Citizens outrage.\nAmintas.\nHave done now Faustus / laid there a straw and\nFill we our bellies / with cruds that is best\nLeave we the city / and all Cuyles outrage\nNow it is season / to turn to the potage\nAfter our dinner / is best, as in my mind\nThe rest to declare / if anything remains behind.\n\u00b6Finis.\n\u00b6Here ends the V Five Eclogues of Alexandre Barclay of\nthe Citizen / and Plowman / Printed at\nLondon in Fleet Street / at the sign of\nthe Sun / by Wynkyn de Worde.", "creation_year": 1518, "creation_year_earliest": 1518, "creation_year_latest": 1518, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Our holy father, Pope Leo X, to all Christian people to whom these present letters shall come, sends salutation and apostolic blessing.\n\nAlmighty God our creator and redeemer, intending to deliver mankind from the thrall and bonds of our spiritual enemy, the devil, was content to send down into the earth his only begotten son, to be endowed with the nature of man for mankind's redemption. By whose example, our said holy father, being moved, exerts himself with all study to deliver from the yoke of servitude all those Christian people who, for the worship of Christ's faith, are oppressed in the miserable bondage of Christ's enemies.\n\nItem, our said holy father has understood that his beloved child, John Sargy of Corfu, a layman of the diocese of Athens, born of noble progeny, with his two brothers, were passing by ship on the Aegean Sea toward the Isle of Crete, when they were taken.\nby certain Turkish robbers on the sea and brought by them into miserable servitude and bondage.\nItem our said holy father declares how the said John Sargy was delivered from the said servitude (his two brothers being still in captivity). For their redemption and ransom, three hundred ducats of gold were ordained to be paid to the said Turks. Which, due to their poverty, they are not able to pay. Wherefore, it is greatly to be feared that unless the said prisoners are comforted in a brief time with the devout alms of Christian people, they, being unable to endure the pains of such cruel thralldom, will be compelled to deny the name of Jesus Christ and his holy Christian religion.\nWherefore, our said holy father, using the power on earth of our Savior Christ Jesus, who of his pity and meekness rewards all devout alms and merciful gifts a hundredfold, and gives to his true people much more than they can deserve, gladly.\nOur holy father urges all true Christian people towards acts of penance,\nthrough indulgences and remissions of sins, in order that they may be more disposed to God's favor and also, through their temporal gifts, may deserve to obtain rewards of eternal health.\n\nTherefore, desiring that the said prisoners should be delivered from their cruel servitude, and that Christian people may more willingly lend a hand for their redemption, since they will perceive themselves more amply refreshed by the gifts of heavenly grace, relying on the mercy of Almighty God and the authority of Peter and Paul, his holy apostles, to all and every true penitent and confessing Christian, both man and woman, who will put their helping hands of their lawful goods towards their redemption, through the said John Sargy, or through any honest man who shall be deputed by him.\nfor the redemption of the said prisoners, as often times as they grant it, mercyfully fifteen years and as many lents of pardon and indulgence in remission of their sins.\nItem our said holy father commands all patriarchs, archbishops, bishops, under pain of interdiction of entering the church, and all abbots, priors, priests of parish churches, and spiritual persons to whom these present letters shall come, under pain of the sentence of excommunication, that they publish or cause to be published the said letters in their churches, when the most people are present to hear the divine service, and as often times as they are required to do so on John's party.\nItem our said holy father commands that in every parish where the said John shall come, two honest and credible persons shall be present.\nThe deputed curates, by the way of pity and charity, shall gather the alms and devotion of the people, and truly deliver it to the said John or his deputies. It is further commanded by our said holy father that every man, regardless of degree or estate, and also the commissioners appointed for the building of St. Peter's church in Rome, should not trouble, molest, or hinder the said John or his deputies in this present cause. His holiness will not revoke or suspend this indulgence, even if all the said revocation is made in favor of the building of St. Peter's church in Rome. The said letters of indulgence issued by his holiness will stand in strength and effect only for the term specified.\nof four years next and immediately following the date of the same. Which is given at Rome in the year of the incarnation of our Lord Jesus Christ MCDXXVI, on the 12th day before the calendars of June, the fourth year of our said holy father the pope.\n\nIt has pleased the king's most noble grace, moved with pity and compassion towards the redemption and delivery of the above-named prisoners from the servitude and thralldom of the above-mentioned Turks, enemies to the name and religion of Christ, not only to grant but also to demand and require in earnest from the pope's holiness, has accepted and taken into his most royal and gracious protection and defense John Sargy, proctor for himself and his said brethren, his servants and goods, wherever he or they shall come within this realm, requiring all bishops, abbots, priors, persons, vicars, and other spiritual persons.\nwhose churches the said John or his deputies shall gratefully accept and admit them in this behalf. And strictly commands all his sheriffs, mayors, and other officers and subjects to maintain, defend, and aid the said John, his deputies, and servants and goods wherever they shall come, for the alleviation and gathering of alms & charitable gifts of Christian people in this behalf. And that his said officers and subjects shall not do unto them any injury, hurt, molestation, trouble, or grief, but shall let the same be done by any other. And many such malicious behaviors will be committed against him, his said deputies, or servants than they shall see it promptly and without delay corrected. As more clearly expressed in his most gracious letters patent under his great seal thereon made. Dated at his palace of Westminster, the 26th day of October.\n[the x-th year of his reign. These are his most royal and gracious letters of protection, which after one whole year next]", "creation_year": 1518, "creation_year_earliest": 1518, "creation_year_latest": 1518, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Who desires to know commendable manners and live holy,\nLet him read this treatise, pleasing and profitable.\nFirst in Latin, composed by Maccius.\nThis wise master cleverly compiled\nThe four noble virtues, surnamed cardinal,\nIn one little treatise, including things not small,\nBy which he forms a man to direct his life\nToward the tower of virtue and laudable manners.\nThe author of this writing has chief prerogative\nAbove all old writers in delightful sentence and speech incomparable.\nCompendious in sentence and clear above them all,\nWho wrote or composed this treatise of virtues' ca.\nTherefore, Curius and Cato, most moral,\nWith Seneca, sad and sage, Tully and Pon,\nWho in past times were used in like work,\nAll these may diffuse or make their knowledge known.\nThem and their work submitting to Maccius,\nWho composed this fruitful treatise in Latin.\nThis little treatise, in a compact style, presents four virtues: Peacefully led, easily accessible. It contains, in a pleasant and comfortable process, a plain and simple exposition. For rough people to learn in their maternal language. To those whose understanding this may reach, maidens of tender age and little children, the mother, in her loving care, with sweet blandishments, nourishes and cherishes with milk and honey. They will find this small doctrine: plain and clear. Old men, who in past times babbled in barbaric language and coarse words, may learn here to refine their manners and tongues. They should not be filled with vices nor adorn their language. But they should raise their ruggedness and coarseness and the chaste and wise matron urges her maidens to learn this from him. The sponsor may recite this small treatise to them.\nThe sad and wise husband recites this treatise to his wife, not harming her courage with delight. This book excludes no one; every man will find food for thought and pleasure, mixed with fruitfulness. Whoever can understand, listen here or read: you will find pleasure and fruitfulness. To no one's displeasure or tediousness, but in plain and fruitful doctrine. Those who wish to listen and incline their minds should know that my author, Dominique Mancini, in his Latin treatise, prays for the people of Paris to hasten to the knowledge of this new doctrine. I make a proclamation to our native nation, discouraging them from vice. I urge and pray the dwellers of England to read and understand this new and small treatise. Therefore, tender virgins, delighting in doctrine, and children disposed to virtue and goodness, hasten here and receive it rightly. Draw near, O chaste matrons, take the flame of perfume.\nDraw near, crooked age, and youth, who are led astray by folly, lust, tyranny, or willful ignorance, away from good life and governance. Draw near, perfect liviers, take comfort in this little treatise to keep perseverance. Approach men disordered, here you shall find doctrine to reform your living and practice good governance. Haste to purchase acquaintance with this new treatise, for no doctrine is more useful or holy. It teaches no trifles, it teaches no vices, but virtue and manners, convenient for man. What should be done, it teaches. Enduring man's life as most expedient. Things to be considered to order present things. And do it as far as possible: his quo. Prudently to pursue all things for their coming. All ordering in season, according to wisdom. It teaches to temper disorder and malice. To mitigate rancor and persecute. Without fear or favor, to execute justice. It teaches in troubles, strong magnanimity.\nAnd temperance here described is prudence, fortitude, justice, and temperance. This book offers it with humble countenance, but it asks for nothing in return. It requires no coin as payment sufficient. But read it: it is glad and willing. And note when you read it: it is well content. But if anyone is inclined with a little money to buy this small treatise, he certainly possesses nothing of greater price, nor does his house contain anything more valuable. So may he well believe: but such as endeavor with firm and stable study, both words and sentences, to commit to memory, have a treasure within them which greatly avails them. And enclosed in his heart is a singular treasure, surpassing all transitory treasure. No merchandise is better in the market than this little book within it contains. No better thing brings the merchant out of India. From D.\nFrom the coasts of Italy: from Naples or elsewhere, in all other nations, foreigners can find no better merchandise nor change. No shop in a rich city has better merchandise. No grocer, no merchant, nor other merchants can stay. This book, which proves the cardinal virtues, sells the printer no better thing at all. Whoever you are, honorable master, you required me late for a lover's confession, and I would gladly comply. I would not, however, if some readers criticized my work. As for my age and condition, it is inconvenient for me to write about wanton things, not sad but insolent. And though some passages and processes may appear replete with wantonness, and the labor great, long, and arduous for my weak wits, my mind might be oppressed. For age is folly, and doubtless dangerous. I am able to raise a bad name.\nTo write or read, I am too old to write of sport or game. Whereto: wanton youth most willingly intend To scoff and jest, my age will not frame Nor dissolute borders, which commons most come No et cetera, salibus\nAn old man decrepit, laden with locks gray, And with beard like breasts, depending on his chin, With young men's weapons, besmeared not to play To ga\u0304baude nor florysh, small praise so shall be win And certesse seems, his wit is very thin Which mingled with children, and he a man of age Would play with cherystones or nuttes by botta To Caton or Curius, how ill would it agree Qua\u0304 male co\u0304ueniat, or to sad Fabricius, The Roman most famous Forgetting their honor, wisdom and gravity To write of things wanton, vain, or everious To man reasonable, is as contraryous.\nTo take on labor or busyness is not the same as being a monster with an ass's head and feet. He does not well present the master in a dance. But very ill he plays the voluptuous amorous one, who, attached to a chain of ponderous links, would gallop, leap, and prance. Age, bent, frail, and oblivious, is burdened with years, as link is joined to link of love venerious.\n\nShould neither crow nor cuckoo keep their melody,\nWith swan or nightingale, in singing, compare,\nAll birds might scorn them and not unworthily,\nWhat should a premature one meddle with a grocer's ware?\n\nOr sing, swan or Philomel, to you?\nOr salt with silks, simply could fare,\nAs youth shows sports, frail lust and vanity,\nSo should men aged meddle with things of gravity.\n\nFurthermore, the holy and commendable order.\nNo sanctus quo ascr.\nTo whomsoever the god of mercy grants association,\nMy faith and profession should be inviolable,\nCommanding my writing to be uninterrupted,\nThese three will none other but after my estate,\nMy style and my writing: insisting on sounding,\nOn one thing that has goodness and virtue as its foundation,\nAnd utterly to write of things of holiness,\nDeque fide sancta catholicaque loqui. Why indeed does anyone sacred to God, called from heaven,\nDiminish his mind and his own from the sacred?\nAnd on the same thing to meditate,\nWith a pure and clean intent,\nTo speak of holy faith, of virtue and goodness,\nWhat should a man, sacred to God, omnipotent,\nBy God having power over every sacrament,\nSince God binds him so greatly through such gifts,\nWhat should he turn from goodness, or war or hour,\nA warrior or captain, disposed for battle,\nIs always thinking of weapons, harness, and armor.\nThe covetous merchant, in his mind, turns each hour.\nHis merchandise/changes/and fraudulent treasury, but the priests' duties/labor/and exercise should be in proclaiming plain war against vice and abiding daily against the people's sumptuous living. It is debt and an example to resign sinners and people to win by word and example. He ought himself to constrain men falling and erring to lift and call again, and briefly this he should do to comfort ignorance. Exhorting good livings to persevere and busily to watch about our Lord's command, the wild wolves chasing from poor and simple sheep are ready at all seasons to succor young and old. They chiefly attend those whom he has cured to keep. But nothing is viler or more to weep than a priest acting as a railer, disdaining his honor, or clothed as a courtier: or cruel judge with weapons or armor as one ready to fight. Usurping wrong honor: to live contrary to it, and where he is called Christ's knight by order.\nTo be a worldly rake, a name that's dissonant,\nAnd a thing not less vile, is to be ignorant,\nOf manners uncouth: away,\nAs fable or laughing stock, of lewdest commoners,\nContemned, disdained, and without reverence,\nFor dissolute manners or lacking wit or knowledge,\nAut si continuae or of his chief pleasure, set in discord: theft, surfeit, fraud, malice or brawling,\nTo repine disposed, or lusts insuing,\nAnd with all these vices, have ribald words.\nWhat is more uncouth or more contagious?\nWherefore it seems not, a priest only to keep\nHis fame and his living, from vices free and quiet,\nBut also him seems, for hurting of his flock,\nNothing sounding to folly, to come nor to write,\nThough word be tolerable, what thing one does imply,\nIf it be infected, by foul contagion,\nBy long time read often, it hurts many one,\nAnd certainly I know, while year won't to read,\nSed neque te quicquam mullem.\nNothing pleases you, virtue repugnant,\nOr that to bad manners, ministration any seed.\nAnd I consider your mind so constant,\nThat to your pure ears, nothing sounds more pleasant\nThan treatises containing, in evident process,\nThe form of good living and ground of holiness.\nBe moved by your nature, gentle one,\nHelped by my mild planet and constellation.\nIf planets have power or can help anything,\nIn tender age, your conversation,\nIn virtue and learning, and like occupation,\nBesmirches your nature, your blood and your lineage,\nCausing you to love virtue more earnestly in age.\nAlso, the conversation of wise men and scholars,\nWith whom you daily rejoice to be in company,\nElevates your spirit above all other things,\nTo the love of virtue and of philosophy.\nThe fame and remembrance of your ancestors,\nExcite you also by manyfold virtues,\nFrom virtue to virtue (as they have done).\nFor certain, the laws renew, and noble deeds and worthy fame are seeds as great as yours. And noble enterprises of old progenitors, at left as bright sparks, young minds to inflame, and as seeds provoking, they inspire their minds to honors, not by ambition nor heaping of treasures, nor rents increased without law or measure, but by godly virtue and manners clear and pure. So that in truth they appear, when Phoebus is shining. Increasements are like, sweet showers descending with crystal drops, ending with the dry ground, causing the plants to spring. Rightly regarding the high divine virtues of your old forefathers, they will leave to your lineage. An example of good manners as fruitful nourishment to instill in them in virtue, as plants to augment. But if I were to purpose here seriatim to write, \"If someone wants to know the deeds of your ancestors,\" my reason repugns, for wanting of respite, for things lately done by your predecessors.\nExciting noble hearts to show them in honors, it is a long process and not expedient for me. But I now again propose to recall my style. I first began this plainly as my intent. I do not purpose in vain to compile, for my age nor order is not congruent, nor to your prudent ears, nothing is convenient. Therefore, I seem to write of gravity, which may be more becoming to both our states. A priest may write such things without harming his estate.\n\nNor of an unworthy theme do I wish to write, obscuring its light. And a knight may read it after a like manner. I prepare myself for this, according to my simple might. For a long time I have pondered and studied what matter I might write to your authority. To testify my love and fealty.\n\nNec digna est sanctis auribus illa tuis. (But such things are not fitting for your holy ears.)\n\nPropterea quam potui grauiora petui: Quae tuo possint apior ore legere. (Therefore, as much as I could, I sought graver matters: Which may be read with a purer mouth by you.)\nIn which I am bound to you, I ardently desire to know you with my mind. Provide me with the monuments of your faith; I have written four things in verse as a safe offering. What is fitting for you to see, God himself will approve.\n\nTherefore, to repay your liberal deeds,\nI have at last found time, mete and mater,\nThe four virtues named cardinal,\nWhich come to be used in the mortal man,\nFor them and their servants, God always commends,\nTherefore, to my power, I intend to write them,\nThese accord to you; these are owed to you:\nAs you have lately proceeded from the holy font.\nYou, as an exemplary writer,\nIn writing I follow,\nFor more than my writing can contain,\nYour manners perform and attain to,\nSo to these virtues, which you have in your living.\nMore than three meters contain in writing\nMy duties indicated may counsel many one\nHaec alios no\u0304 te poterunt mea scripta monere\nBut not you, your manners surmount my doctrine\nWherefore I regard you: and your manners alone\nAfter whose living my process I combine\nSo other men instructing I must incline\nConforming my process: as much as I am able\nTo your sad behavior and commendable manners\nBut though your by-courage belonging to a knight\nEt maiora licet sacra sub pectore verses: Nostra tame\u0304 legito: cu\u0304 datur ipsa quies.\nNo\u0304 aquila aertas semper petit ardua nubes. Proxima sed terris ilia aliquando volat.\nMuse on greater matters than I intend to write\nyet all things end at morn or at night\nRead this my rude meter at leisure and rest\nThe Eagle at all seasons has not her most delight\nTo fly to the clouds nor higher in the Air\nSome time near low fees her pleases to repair\nAnd oft has she pleasure / in standing near the grounds\nWhen great cares cease / grant respite to you\nAnd when your mind from them / for a while is unwilling\nGrant pleasure and delight to our muses\nThat gladly I write / which gladly you shall read\nMy spirit shall rejoice / to hear that in effect\nMy works you shall read: And ponder and correct\nForgive in rough meter / my matter I compile\nMen shall count it ornate / when Prima canenda comes, mater prudentia rerum.\nYour tongue shall polish / garnish and adorn\nBut this thing omitting / I purpose to proceed\nTo show in what order / I purpose to proceed\nFirst of all in meter / I intend to show\nI say of lady Justice / draws her holy light\nJustice draws her light / from whom I take mine\nAfter the great soul / comes the gentle spirit:\nIt is written in the end / that my mind is moderate.\nOf whom next following / I write with brevity.\n\"Fourthly, I intend to describe the might of a valiant man or magnanimous one, ready to endure all hard adversity. I then intend, by divine permission, to describe the manner of lady temperance. These four are the wheels of virtue: to the one who ascends is great and glorious, and he himself shall plainly show triumph and fame to all manner of people. He shall be reputed much more victorious, more generous or happy, more strong or fortunate than if the whole world were subject to him. Few kings, few princes, or worldly governors are as rare as virtue itself. Look upon my writings, read them carefully. You yourself, in the mirror of the law, shall see it.\"\n\nHave you climbed into this chariot perfectly?\nFor many in the world have been great conquerors,\nAnd they themselves have suffered and been subdued by folly.\nBut again, I intend to apply my matter.\nConsider yourself in reading my writing\nAnd as in a mirror, contemplate your living\nNow be you Judge in writing, if my band (Ceaser) adds: nuquid quid propero fingere formas: Mens bene quod vidit est imitata manus. Sediam virtutum semper ab ortu. Principium non est; omnia clara magis.\n\nShall these four images forge as they ought to be,\nOr if the handful that mind does understand\nThis thing to determine, have you authority,\nNow will I here begin to write succinctly,\n\nWhat are the origins of these four virtues?\nFor when the ground is clear, the work is clearer all.\n\nAt the first beginning, our Lord omnipotent\nFormed heaven and earth, as witnesseth scripture,\nAnd in their proper places set every element,\nThen garnished heaven with bright and pure stars,\nAnd the ground with trees and grass,\nAnd beasts in their kind, then filled he the air\nWith manifold birds.\nHe stored the sea with fish in their kind, creating a pleasant home for himself: he subdued all living beings: they obeyed him while he kept his estate. Thus, all beasts became obedient to man, and man alone subject to the omnipotent God. God exalted him to have dominion. With a bountiful world at his disposal and reason as his companion, he began to explore in his mind and search the secrets of every kind. By looking beyond the present and pondering wisely, he saw things that were uncertain as future realities. Preparing for whatever was necessary, he began to explore the mysteries of creation.\nThings past and present, a prudent man considers,\nWhat seems to come, he's prepared against,\nProviding for all impediments, lacking nothing,\nPreparing himself for chances as they fall,\nReason joining man to man for love of company,\nCommuning, comfort, and succor necessary,\nWhen many are compelled and assemblies forced to obey,\nReason moves them to be obedient,\nTo those excelling in wisdom and reason,\nThe common wealth of the city first begins and greatly increases.\nReason requires us to establish right law,\nTo punish transgressors and keep them in awe,\nTo support and defend the weak and innocent,\nAnd chastise proud rebels with reason,\nEach state obliges us to be obedient,\nBy the instinct of reason to the laws of justice,\nAnd each in his order to exercise,\nFor fear of correction, not presuming to do,\nBut just as he himself would gladly be done to,\nThis same law of nature engendered by kind,\nPrecipuus in soboleus, the tribes generated love,\nFathers and mothers, a primary principle,\nBetween them and their dear children,\nAnd afterwards binds them to their progeny,\nIn a special love.\nAs for others: love follows the order of blood,\nTo those of whose blood we are nearest of all,\nThus love should agree in degrees,\nAccording to the degrees of consanguinity.\nAnd therefore parents take care with all their art to protect their children in every way. Children, in turn, respect and honor their parents. This Justice commands, this nature compels. Reason prompts man to act as brother to brother, to contend in kindness and do for one another. Each one is to comfort the other when necessary. Reason contains the bonds of concord and commands to be present in adversity. It reconciles peoples and kings, and unites rarities in friendship. It recommends love, faith, and charity between king and king, and between lord and lord. Thus reason, through Justice, excludes all discord. For as long as every person has his right, it is brutal fury to fight in battle. But those who have wealth and reason abounding are exempt from this.\nBy the gift of God, granted to them with grace, and in offices certain, and in obtaining necessities. Who, with God as donor, have more reason. Thus gentleness of man is formed and strengthened, and manners are augmented, and vices are chastised. And virtue is advanced by reason and justice. Emperors thus are augmented by the reward of justice. And customs deliver us from peas and unity. Thus vices are chastised and all enormities, and all things are reduced to right direction. By the means of justice, proceeding from reason. Furthermore, there is a natural desire in the human mind, as they always want to know and understand, to search and find changes, hidden and secret.\nOfte we and perfect good / obtain knowledge, which knowledge is obtained when they are certain of it,\nFrom natural instinct, this reason moves man,\nSuch a treasure obtained, man moves to love it greatly,\nReason also moves man: to labor intensely.\nQuippe: {quam} est ho\u0304i major non voluptas. Illa: qua discit contineat sapit.\nTo search and have knowledge of truth and verity,\nFor certainly to man, can be no more pleasure,\nNo more joyful pastime, joy nor felicity,\nThan daily to learn and more prudent to be,\nTo savor and perceive by reason what is right,\nThan his mind is clear with perfection in ward light,\nWherefore often it happens that he who has found the truth,\nIs unwilling to suffer any hard thing,\nCases are unwilling to be subdued or conquered by labor:\nFor truly, it is not given to man to turn his back on death.\nHis mind is so fervent for its defense,\nThat for the love of it, he cares for no wound,\nNo hard thing or painful can subdue or tame him.\nNo chance nor labor can quench this flame,\nNo tyrant by torment, death, or other pain,\nFrom maintaining truth can move or constrain\nThis bold spirit, in manner inextinguishable,\nIn hard chance he counts no great difficulty,\nNo labor nor toil, he deems impossible,\nIn defending truth: Thus clearly may we see,\nThis third virtue, meek and mighty called.\nHow reason springs up high, magnanimity,\nAnd boldness of spirit, which truth for to defend,\nBoth blood, life, and goods, refuses to spend,\nThis third noble virtue of magnanimity,\nRising from reason: Some men call fortitude,\nThe protector of the truth, and for simplicity,\nRenouncing no rigor nor solicitude,\nCalled is it strength, of common people rude,\nOr boldness of spirit, but no longer let us advance,\nOur style, to describe, the ground of temperance,\nYet reason has one might: not to be counted small,\nWhereby: it excites, man to felicitate.\nFor to behold fair, pleasant and formal things, and to take great pleasure in their beauty, a man: only by reason perceives and does this, how good is in worldly things, created by God Almighty. Therefore when the wise man beholds this beauty, he delights and approves. He cherishes this shape and pleasant form, and praises its fairness with manyfold laudes. And he knows by this form the supreme form. Reason then reduces this to his mind, certain and singular beauty. When man revolves this in his mind, delighting therein, he says to himself: O eternal king, Lord, if such order in human manners were duly observed, it would be a more pleasurable thing. Therefore he contends, guided by such an example of external things, to constrain his own life and manners in order.\nAnd such inner beauty / to give unto his mind,\nAs outward things / he beholds express\nTherefore he provides / as reason binds him\nTo conform his manners / to so fair compliness\nSuffering in himself / no foul uncleanliness,\nNo vice or disorder: nor other spot at all\nIn words disolute: nor works special\nSo that no manner fault / nor blame in him be found\nNe quid vel nimis /\nBy passing / in his deeds: due order or measure\nIn doing overmuch: or less than he is bound\nOr not in due season: repugning to nature\nTherefore does he study / and muse with busy care\nHis deeds to redress / and do in every case\nAccording as requires / the season, time and place.\nThus sets in the mind / the fourth noble virtue\nCalled Moderation / or else Temperance\nWhich virtue advances / and vices subdues\nConducting mankind / in goodly governance\nSo: these four combined / shall their haver advance\nTo the sure progression / of perfect honesty\nAnd first, on the basis that they are grounded in reason: all four things, which reason is granted to mankind by God as its most sovereign author and governor, Deus hac homini rognavit auctor Natura. All common people, dull, ignorant, and blind, attribute this high gift to nature sometimes, as if it were God. A creature that is merely simple exalts it with honor, which belongs only to God our Creator. But favorable and ready, take your choice: either at nature's number, or at God's: arbitrium tuum. I will distinguish this clearly as I treat each one separately.\n\nWhether you will call these virtues cardinal,\nThe gifts of nature proceeding from reason,\nOr rather the gifts of the immortal God,\nAs concerning my duty, I shall perform this\nOf these four distinctly, to finish this treatise\nUnto the praise of virtue and the reproof of vice\nAnd first I shall begin with the virtue of Prudence,\nFirst grounded in reason, of whom the other three.\nProcede as branches of high preeminence, Primus and prudentia or dinem unus erit. But favorable read, where thou shalt here orse, Ought sounding in my work against grave, Ornat comely ordered in meter or substance, Correct I require thee, my simple ignorance.\n\nThe first place and party, longing to honeste: quid sit Verum or falsum, quae mala or quid bonum. Hoc adeo in his naturae et viribus aptum.\n\nIs the noble virtue which is called Prudence,\nThis teaches to search for the clear distinction,\nBetween good and evil or virtue and offense,\nBetween truth and falsehood, it teaches difference,\nAnd this inquisition to man is natural,\nAnd more convenient than other things all,\nNothing is more proper or fitting to mankind,\nNil magis ut proprium: nil deceatque magis.\n\nDucitur ois enim mortalis amore sciendi: Prorsus ut ignotum nil velit esse sibi.\n\nThan to have clear knowledge of things natural,\nFor of every man, this is the will and mind.\nTo love to have knowledge and perceive things all,\nExcept some blind wretches, not human but brutish,\nOnly in the womb, as beasts delighting,\nMan would have the unknown, to him play the part,\nAll things he seeks: all things he considers,\nHe pursues the sun's tracks and turns his mind.\nNo one labors, nor falls into shame and evil,\nBut man is called a man of true prudence,\nWhich tries out the truth, discerning good from evil,\nHonest from dishonest, and fulfills the best.\nBut no man is able to try this perfectly,\nExcept he himself merits it, by nature and reason.\nNo one proves it: the wise one will present it rightly.\nNor can he discern what is honest from bad and dishonest,\nExcept he measures and weighs it perfectly.\nBy natural reason, a wise man within his breast\nDoes not allow that what is most commended,\nBy the imprudent and unstable commons of V,\nIs but that thing he deems honest and commendable:\nThis same judgment, however,\nCannot be discernible,\nNor wandering at pleasure, but subject to reason,\nTo whom the aptitude belongs in like condition,\nMust be obedient, and will, as a servant,\nReason always reigning, chief guide and governor.\nPareat and Sesus: ut puer atque comes. Ve\nAnd as pilgrims follow their guide to avoid dangers,\nSo will and appetite, in all things,\nMust obey and follow, for judgment is dear.\nBut that this same virtue may more plainly appear\nAnd be lighter to knowledge, here you shall find\nEach party described distinctly in its kind.\nTherefore, whoever seeks honesty, primarily, what is required is that he not consider himself to have knowledge of anything for which he has no experience or clear knowledge, as his own opinion maintains hardly anything certain. Many things are hidden and obscure, which are not easily believed, and for which the way is not clear. Such things require great study and care, and a long time and diligence. Here, man must apply himself.\nTo call for a master or expert in such secret things, having experience, and in such high matters, it profits further. Experience and proof of things done before, and the faithful hearts of friends, provide sure counsel. Proderit in multis simul experientia (in doubtful things, if you resort to them): such things will greatly profit and bring truth to the teller. But in doubtful things, it is to man's comfort, To search both parties, To reason and resort, Both wisely discussing by diligent search, That whatever falls, comes not unfavorable. As well as for the good, provide for the evil. Non satis est istam tem munire (nor is it sufficient to fortify this or that): if the other remains weak. As well one as the other, may fortune favor either. To provide one party, it is not perfect skill. You must imagine before danger, all dangers, And then for them provide, by wit and substance. One party provided, the other neglected. And this does not seem wise and prudent.\nIt is not good provided: they who with a serpent's tooth caught,\nOnly for their mouths / to make provision\nMan must beware / both of the tooth and tail\nFor though the tooth trenches / the tail bears poison\nTherefore behave the / in every season\nThat thou say not / I thought this should not fall\nFor without disworshyp / thus says no man at all\nNor suffer not this thing also / the two to deceive\nWhich many have deceived / debowing from honor\nIn their own conceits / while they chief pleasure have\nLed blithely as beasts / in bridling of error\nAll things counting honest / which is to them pleasure\nWhose lust is their law / from such thou must decline\nLest thou them ensnaring / fall heedingly to ruin\nSuch only ensnaring / their private judgment addicted as slaves subject\nBy leave nothing above them / can be more excellent\nAnd nothing can them alter / nor move to good effect\nNo counsel nor reason: their minds can correct.\nAbove all, reason reigns in judgment and obstinate purpose,\nAs fathers often come to the defense of their children's crimes.\nPraise and create things worthy of their merits.\nHe who has made a work, the sculptor praises.\nThe vice of their children, blinded by error,\nAre ready to defend all their faults.\nIn painting or carving, or finding fresh meter,\nThey commend their works and think them pleasing.\nSo they rejoice in folly, blind and ignorant.\nAn overzealous poet often despises great Maro,\nAnd they revere their own manners, adoring them above all things.\nWhat others have made, they find extremely depraving.\nWhat causes such folly? What stirs this error? Indeed, this is chiefly the ground original in their own conceits, in which they find their pleasure and save their own minds, they love nothing at all. Their own wisdom counts them clearer than crystal. Above precious stones and praise it above gold. As able to teach and govern, young and old, they count other men's reason as vile clay. Ratio exploded is in them: and all question of man. They stand not far from a peccadillo: and from ferocity.\n\nThis particularly asserts, sets in authority,\nFrom such is all reason and truth driven away,\nAnd prudence subdued, brought in captivity.\nSuch wretches in living, much differ not from vile brutish beasts,\nWhich living in their den,\nContemn virtues manners and the coming of all men.\nWhat belongs to nature, a man who does not want the common things of nature. In part, he should give to his own goods; if such a case befalls you and error tempts you: In order to have some small portion, if none is desired by need? But if, like blind error, your mind is set on fire, to give excessive credence to your own opinion: Yet leave this and lean to men of more prudence. And in your mind endeavor to consider and see: What holds you and keeps you holy and good. And believe those things that seem necessary to you: More eyes see many things under clear light. One eye sees in darkness what is idle.\n\nWise men observe whom virtue inflames, and what men observed of wit and gravity. Do not think it unnecessary for you to do the same. Thus, you may win wisdom, praise, honor, and good name.\n\nFor diverse eyes see more clearly by daylight.\nBut before any deed, counsel is required. In all things, the wise cost beforehand. Then act maturely: keep a distance from delay. But when all things are determined certainly, you must promptly abandon delay and do your purpose with swift haste. When counsel is taken, delay is in vain. For often a man waits, waiting for more convenient times. While chances and causes fall less expedient, many are those who counsel before with perfect prudence: consider the facts carefully. Consult the best course of action. They do not cease to ponder and do not leave it behind. The first part: providing for all chances that may come at the end, I do not consider sluggish slothful, none will call it prudent. For they omit that part to which they should proceed.\nAs chief and prince, that is the very deed,\nIf nothing is reduced to purpose and effect,\nNo other trees grow green,\nWithout a deed concluded, what valor has counsel?\nWhen to feign cowardice, wise counsel is subject,\nFar from effect, does all prudence expel,\nWhat should the gardener, with imp or graffing mell,\nOr green bows be, if no fruit is in season?\nWhat should a man of war or subtle captaine,\nNot otherwise engaged,\nAssemble a great army,\nShew his pomp and glory in the field,\nCracking all day in vain,\nWithout wise entreaty or fighting for victory?\nWhat should the husbandman, in land or territory,\nCultivate seed or labor his fields every day or morn,\nExcept in season may of the same reap corn?\nAll things are used for the profit of the end,\nThe fruit and advantage is comfort to labor,\nAnd in work all wise men use virtue to come by it,\nThus counsel without deed is but of small value.\nBut this one does not yield to adversity, deserving honor. Whom virtue by counsel incites to good deeds, all that he lacks in power to perform, for many have wise counsel, discreet and provident. But their will is hindered by feigned infirmity. Others have counsel and find impediment, by lack of riches and the weight of poverty. But all such as are worthy, commended for this, deserve praise, for their good mind and will. Philosophers also, and other wise men, informed and enlightened by wise writing and endless memory, have long come to us. They have taught us blind wretches from transitory troubles. These also do not deserve little praise and glory. But clear fame immortal: since by their good doctrine, many are called from ruin.\nThere is another fault and crime in prudence:\nAnd that is when people, against good reason,\nWaste and spend in vain study for long time,\nSeeking things that exceed their dull discernment,\nFor some things are hard in inquisition,\nRequiring great study, long season and respite,\nYet they grant no profit, no pleasure nor delight.\nNeither can they conduct those who study such things to manners or virtue,\nOr if they could profit ill manners, or subdue virtue,\nOr purchase virtue, yet less is their avail\nThan they give in seeking labor and toil,\nAnd pleasure more they give in seeking them only.\nWhat profit are varied stars?\nWhat profits or pleasure follows, consequently?\nWhat profit is it to man to search diligently\nThe courses of stars high in the firmament?\nWhat avails this study: here is the time misspent\nA foolish man: what will you? bestow your daily care\nSuperfluously to know the secrets of nature\nOr causes of things above human reason\nWhich are more laborious and hard than profitable\nWhat do you desire to purchase and obtain\nThe sciences of arts or crafts innumerable\nOr to recount the countries and lands variable\nOver all the world where both the land and nation\nHad their first beginning and situation\nWhat do you rejoice in: your wits to apply\nWhat do you delight in having lived among sophists?\nTo resolve or argue: with words superfluous\nThe intricate knots of babbling sophistry\nIn subtle conclusions: the wisest to subdue\nCan all these, if you are wise: scarcely be worth knowing\nWhat profit is it to study in glossing the law?\nA law without good life is scarcely worth a straw. If you are wise, these things do not belong to thee, for that which is to learn is more becoming to man. It is greatly more easy and simpler to live well and die righteously. These belong to mankind: we live and we shall die. These two are our order: to God's high pleasure and health of our souls, we should labor. It is a plain study, pleasant and profitable. In both our study, we should exercise and use. Light is that learning, joyful and delightful, which signifies virtue and vices to refuse. Therefore, we should chiefly both study, think and muse, what may make us happy and bring us to a good ending. And certainly, this study is but an easy thing.\nAnd learn the plain passage and way to this wisdom. But once you have entered, do not depart. Keep it with you until you have attained perfect virtue. Do not follow the manner of many, whose custom it is to spend their entire lives learning this way. Instead, the thoughtless wretches never enter the same way. However, lovers do not delay in beginning the journey. What have you learned from this way that is worth the effort and labor? Aias, man, how much are you to blame for learning this way? What profit or pleasure do you find in learning well and living ill? Reason compels you to grant this. You, for all your coming, are worse than ignorant.\nSome folly offending are somewhat excusable\nBy reason not perfect and simple ignorance\nBut thou having science thine error is damnable\nWhat learnest thou wisdom by long continuance\nStill blindly persisting in thine misgovernance\nArt thou called master goest thou so long to school\nTo be in thy living much leuder than a fool\nWhat profiteth to learn that way so busily\nAnne via mostres allijs tu deuius errare: Ft moneas alias: quod minus ipse facis?\nWherein thy lewd custom: not suffers thee to go\nDost thou to teach other: the path and way plainly\nAnd thyself in error: still wandering to and fro\nSay is it not a folly: and blind furor also\nThe fair way to heaven: to men to preach and tell\nThyself wandering heedlessly: and wilfully to hell\nWhat warns Quam stultum eo\nAlas how great folly it is to take such pain\nBoth night and day watching: from study not to go\nThat at last thy labor be fruitless and barren\nCertainly in learning we spend the time in vain\nExcept that the dece follow all perfectly,\nWhich we at beginning conceived in our mind,\nSince doing this is the fruit, and learning but the seed,\nAnd many, the fruit, which have no seed at all,\nAnd also since the end of learning is the deed,\nSeek to do wisely, much more chief and principal,\nRather than the science of liberal arts,\nBetter an idiot, untaught and well living,\nThan a vicious doctor, ill-mannered and conniving.\nWherefore, with good reason, and according to right reason: and therefore,\nThe old philosopher in the school loudly crying,\nWas under this manner, reproved by the knight,\nSaid he, worthy master: assure me of this thing,\nWhat means this clamor, what means this bravery,\nWhat mean all these words, all this discord and strife,\nAs between a husband and a fell, froward wife.\nYou, braggart and babbler, from morning to night, a man misses his prayers: no one else is this jester. The wise philosopher answered the knight: O son, we endeavor and daily apply ourselves in seeking virtue and truth thus busily. No man has been able, in times past, to search for it or perfectly find it. The knight scornfully smiled and said to the sage: Now art thou hoary-haired and turning to the ground, ready to die, and as one dismayed. But virtue herself does not repent:\n\nHast thou not yet found virtue with all thy study? What time wilt thou use it? To live as thou art bound? What time will thy study endow thee with the same? Since now in later age thou seekest virtue, what is thy purpose, what dost thou think in thy mind? Learn therefore what thou art able to perform and give.\nIn another world, this virtue is to use\nA straw for your study; your reason is but blind\nTo waste time in words, and on no deed to muse\nBut again to purpose: Therefore, reject unnecessary study and care\nSuperfluous, and turn your chief study to virtuous deeds\nThis learning belonging to the acquisition of virtue\nIs not obscure, secret, diffuse, or paltry\nBut clear, plain, and open; it is ready to show itself\nTo those who seek it or are willing to investigate\nThe tree of this science, with branches adorned\nOrdo servandus ne minus dignus offert: It does not extend itself in height so high\nBut man may easily gather its fruit\nFurthermore, this pertains to the prudent man\nTo weigh all his deeds and works in balance\nWith due order, reasonable and convenient\nFirst, endeavor to make chief provision for yourself\nFor most weighty things and greatest of substance, and lighter matters of lesser difficulty, provide in due order as they are in degree. It is not becoming: ut speratis ca (you hope). Your dear wife and children: comfortless without aid. And for your friend, people, and servants to provide, and certain that person, we may call witless. Which, with too much study and vain seeking of riches, as a covetous wretch commits willfully, puts his soul, life, and body to mortal jeopardy. Nor should one commit, unto perdition, his soul, while he seeks with his mind voluptuously to please his frail body with delight. For more than the body, the soul is precious. What thing should man esteem so dear or sumptuous for love thereof, to lose his soul, whose great valor surmounts and passes all temporal treasure? What profit is to man, the whole world to win, Quis sibi (what is it to himself)? And to suffer in soul, sore deadly detriment.\nTo hell pays the price: for vile pleasure of sin,\nWhat man should be so mad: for this short life present,\nEternally to die / and endure endless torment\nFor naught: but one moment: is thy short life unstable,\nIf thou hast respect / to time immemorial,\nA fleeting shadowy life / is this temporal life,\nConsumed as a cloud / chased before the wind,\nBut after comes life / or death perpetual,\nAfter thy deserving / thy merit shalt thou find,\nWherefore prudence warns man / this to call to mind,\nAnd duly him to guide / in order and measure,\nOf soul than of body / having more perfect cure,\nAnother point belonging / to the virtue of prudence,\nThe strictly commands / and charges this to do,\nHim chiefly to regard / with meekest diligence,\nAnd for him most to do / whom thou art most bound to,\nAnd chiefly behold reason commands.\nBut if thou be gentle / and kind of dealing,\nThen must thou thy maker / praise.\nIt is not sufficient for you to call to mind, Not allowed are greater offices that you appear to be from all. Forget Christ, your maker, to whom you are most especially bound, For these fleeting pleasures, not only should they be found, But this charges wisdom, To make provision for life to come, What more is there to man than to be wise and prepared, Quid magis est huius, {quam} voluere mente futura. And to review in mind, or often before to cast, All things for the coming, that no perplexity, Involve him in troubles or his wit overtake, We know things coming by things gone and past, And men us proceeding, have no care, But such may we suffer, than what we should beware.\n\"As other have died, so shall we. At vetura quidem mors est: et altera vita. Quae premet: aut nobis pmina grata dabit. Quae veniet: nullas habetura et te in tempore metas. Sic mala perpetua vel dabit illa bona.\n\nAnd other life or death remains for us.\nTo reward good livings with great felicity,\nOr sinners to reward with woe and endless pain,\nThis life is transitory, but life coming certain,\nHas no end nor measure, but is interminable,\nGiving endless pleasure or pains perpetual,\nBut this short life present, as a shadow flees,\nAnd varying as fanes erected in the wind,\nHas no stable pleasure, joy, nor privilege,\nNor permanent sorrow, but soon palsying mankind.\nHere man may often transgress, both grace and mercy find,\nAnd of sin remission, if he be penitent.\nBut after is nothing else, but right wise judgment.\n\nIt is much better here: more light and tolerable.\nEndure patiently the troubles sent to you.\nSupplicia aeterna quam tolerare.\"\nFor a short time to endure light labor of penance,\nThan after to dwell pain and torment eternal for our misgovernance,\nA light burden is no pain but pleasure,\nWhere a heavy burden makes the mind contrary,\nIs grievous, sad, and tedious to carry.\nHere, Christ is a healer, meek and benevolent.\nHic medicus Christus medicat tristibus aegris.\nIlic ut iudex fortis erit.\nReady for comfort, as well as those who amend,\nHere is he the physician, to the sick and patient,\nReady is the salvation of grace and mercy to send,\nBut in another world, when this life shall have ended,\nAs a righteous judge, he will appear to man,\nOf sentence flexible and reverend of countenance,\nTerrible to finishers and dreadful of sentence,\nTo righteous men joyful: all danger set aside.\nWherefore man advises prudence,\nThis day most dreadful: discretely to provide,\nThan of thy disorder, nothing canst thou close nor hide,\nBut thyself, heaven, earth, and hell shall accuse.\nSeek not fleeting and temporal things; consider not as great that which is transient. Instead, pursue that which is chief and principal, which endures eternally and is not vain or transitory. Prudence charges you to keep in mind that temporal treasure is of little value. Which you possess will soon perish. Use temporal treasure while you live, in charitable deeds toward the poor who fail. Lest, after your departure, your surplus may little avail you. They will not profit you if any remain. Provide for hard chances which may assail you afterwards, and ensure provision in most pleasure and rest. For after fair seasons, oftentimes falls foreboding tempest. Live justly and constantly.\nChange your living from virtue to offense,\nIf you are entangled with wretched company,\nBut dress yourself to suffer all pain with patience,\nFor time: for bear fools this counsel teaches prudence,\nWhen obstinate wretches by doctrine will not amend,\nAgainst them is folly: with words to contend,\nBut ever more beware and see you namely fear.\nTunc vero aptus erit: cu\u0304 iustu\u0304 te\u0304dis ad illud: Semper: et ad tempus scis variare vias.\nThat their corrupt manners not follow your living,\nDispose them rather to suffer and forbear,\nAnd partly conform to their dealings as they ask,\nAs now full of sadness, now merry communing,\nVarying your manners to place person and time,\nBut always concluding on virtue and not crime.\nSometimes one way opens,\nThy hand in battle stretches out and readies,\nAnd then again tenements remain one.\nThe hand is extended sometimes alike, and sometimes together again; but one manner of hand still remains. And many other things often vary in figure. Not changing in matter, in substance or nature. Right under like manner, a prudent man remains the same. Some desire: which the day itself brings forth. Not light as the old: but for the sake of the matter, mobile.\n\nPersevere in goodness, right and simply,\nBut as time requires, his countenance may vary,\nIn a fair, moderate way, to mirth or gravity,\nA wise man does not seem light as the wind to be,\nNow in and now out, in certain and unstable,\nBut as the case requires, at certain times movable,\nBe constant and steadfast, not hard and obstinate.\n\nCostans: not durus: for the sake of the position, tenacious. Do not believe everything that is related without discussion.\n\nNo wise man shows himself unwilling to enter into a discussion,\nNor in his opinion, rigid and unyielding,\nA man of such manners is not tolerable.\nThink not that all tales are just and veritable, but wisely discuss such things as may vary. And from the first report prove afterward contrary. Often he is deceived, and often deceives. Which to fleeing tales to light is of credence. The wise man seems not a deceiver to be. And to be deceived is a sign of folly. Excluded should be both, from a man of clear prudence. O how many princes have fallen to ruin! Which would to vain tales to light ears incline. Oft thing seemed feigned, has been certain and true. Saepe suit verum: quod res coficta videtur. Visa res vera: ficta re pertained. And thing true and certain seemed unto us and feigned. Whose color has caused right many sore to rue. For their honor wasted, their name and fame distained. Let such hasty credence therefore be refrained. And before you give credence, all things wisely discuss. Prudence: for your profit, the strictly charges thus.\nO how often has false truth and simple deceit\nLurked under image of falsehood's guise\nAnd how often has deceit appearing simple,\nLurked under image of truth itself\nWhereby simplicity is often violated\nLies are often disguised as truth\nAnd often simplicity is believed as fraud and guile\nAs flattering friends present outwardly\nAssent and friendship, in word and visage,\nSo sometimes a true friend seems an enemy\nWhile he sharply blames you for misgovernance,\nYet by counsel would he honor the advantage\nBe cautious and wary, for it is better\nTo endure a friend's anger than a foe's kiss\nIn doubtful matters give not hasty judgment\nDo not let yourself be pressed for certain judgments. But you can give words in suspense.\nAnd certain judgment in uncertain matters\nTo those who importune with words, be in suspense\nFearful of delays, let truth be tried plainly.\nBetter than judging and revoking in a remorseful sentence is lesser injury than in a hasty headlong sentence pronounced in haste when you shall do anything of the inexperienced or new. Be quicker in face, but do not impetuously follow what your mind desires: Nothing is sudden or unexpected to you, do not approach suddenly. If it is enduring, hold on to it.\n\nFirst, consider in your mind, reflecting carefully\nWhat kind and how great a thing may result\nAttempt nothing weighty in haste or suddenly\nIf things can wait, tarry, begin not rashly\nFor hasty enterprises bring great works to ruin\nTherefore, in all doubts, use moderate delay\n\nIf you doubt, delay; it is better to suspect too little than too much. If it is being done, wait until it is certain.\n\nExcept for what you do not know for sure was not certain.\n\nTherefore, it is best to refrain for a while.\n\nInquiring and searching with wisdom day by day\nUntil by continuance, at last, you are certain.\nAnd thing not well begun / Leave lightly again\nFor better is counted / Something presumptuous\nThan negligent / Obstinate / Willful injurious\nBe not to suspicious / In all thing misdemeing\nAnd if this fond error / Within thine heart arise\nSuspicion be it to thee / Born in the breast\nThat one indeed cease: but yet beware\nThou causest the fawning / Ofttimes frauds to devise\nAnd after thy sore damage / Also the to despise\nThus fly thou suspicion / Yet guide thee by wisdom\nTo be ware / And pursue / All things for to come\nUse in thy communing / Other men to tell\nWhat things are righteous / What way is most laudable\nThem warning and moving / To good / By thy counsel\nOr to thine own person / See thou be profitable\nSeeking the way of truth / As much as thou art able\nWhich oftentime is hid / And not light to discern\nThus ever employ thee / To teach or else to learn\nTo rude and unlearned, you will show the ignotum (ignorant) the mitis (gentle) and honest: You will command those whom your care governs. If you have been consoled for their damages, grieving, it will not be a small part of your virtue.\n\nWith all manner of meekness, love, and benevolence,\nShow them things most honest, as they before knew not,\nCommand to the good manners such as belong to the,\nCommitted to your care, but if you wish to be,\nA comforter to mourners and wretches miserable,\nIt is a great virtue and labor commendable,\nCome you in measure, him whom you do believe,\nLaudable parce (spare): what you believe is justly proven.\nParcius (sparingly) and generously: what you justly prove.\nHe who praises excessively: seems a flatterer,\nAnd to blame excessively: is like a detractor.\nPrefer truth over your friend: it is true that one should prefer truth to a friend. Let the appearance of truth be pleasing to you. Discuss what you can promise, and if you are able, do so. After a promise is made, you will give more yourself.\n\nSet more by supporting truth than friendship. Keep truth violated, both in deed and mind. Your dear friend, for truth's sake, you should rather prefer. Discuss or you promise if you are able. To perform your promise when once made is it. Strive to fulfill more than you promised. Be mindful of time passed and consider time to come.\n\nLook back at the past and anticipate the future. As a prudent person: no without praise for what is. Comfortably provide for yourself and what follows, and the gifts that ensue.\n\nThat you may well order things present as is best,\nTo your praise and honor, according to wisdom,\nWith due advice, consider in your breast,\nThat all your business conclude on one thing honest,\nAnd what harm may follow or things profitable,\nSo whatever follows shall be more tolerable.\nBut sometimes release your mind from worldly busyness, and engage in moral contemplation while your body rests and is at quietness. Some bodily pastimes are worse than idleness. Do not let your right hand be idle during rest, as tables with cards and dice continue. But leave these aside and study frequently and exercise yourself. While the body pauses in study and pastime, let your mind be engaged in works of piety. Such works are convenient for minds as spiritual food. From the mind is expelled blind motion towards crime while it is contemplating honest and good things. Beware of sloth, even though labor has chased your blood. Though you resort to rest, beware of idleness. In your mind, always muse on goodly business or cast it upon others.\nWhat busyness remains behind, the mind examines and tests the affairs that concern us. For a man's shadow shows more clearly and distinctly,\nIn streams not troubled by mud, heavy gravity, or wind,\nSo a clear mind perceives a calm and quiet disposition,\nIt urges a sluggard to desire some good labor, which virtue requires,\nA quiet mind sees all perplexity as dull,\nAccelerates the slow-moving, it clarifies all doubts,\nTo light work it turns all hard difficulties,\nAnd makes hard labors pleasant and appealing,\nMollifying hardness, it lightens the mind and spirit,\nAnd briefly, whoever thinks all troubles press upon him,\nLet him reduce his mind to rest and quietness.\n\nAccelerat tardum perplexu\u0304 digerit omne. (Latin)\nDetermynyng doutes by wyt and reason clear,\nTo lyght warke it turneth all harde dyfficulte. (Latin)\nEt durum mollit aspe\u0304ra plana facit. (Latin)\nAt no time should a prudent mind be unoccupied or idle: Hands that are free from worldly business should not be idle. It is of great concern to you what others do wrong, not your own fault.\n\nUnoccupied, be not in idleness\nNor neglect meditation\nThough hands are free from worldly business,\nLet other offenses not greatly press your mind\nAnd greatly regard not others' negligence\nBut ponder and repent your own fault and defense\n\nLove to learn always: never cease to ponder\nOf what man you learn, do not spare the person\nDemand not his manners, so that you may have coming\nExamine his doctrine; beware where it swerves\nOf other men's works, take counsel with care\nAnd from their misfortune, take wisdom and doctrine\nBy small things known, great things escape ruin\nLearn by small things, greater to provide\nFor often by the small, the greater you will know.\nBut if you intend to manage another's life prudently, consider first a person's age, as nature grows up. Though manners often alter and ebb and flow, it's essential to begin and accord. No one makes a straight jawed javelin from a crabbed tree without great labor, travel, and art. The tree soon crooks, becoming a good crooked one. As a common proverb goes, in youth I heard this said: therefore, our youth should be prudently conducted with the sharp bite of reason, restrained from wild rage. For trees of great age break sooner than bows. When custom and use are turned to nature, and young minds are long rotted in vice, it is no small labor to leave it behind. Therefore, begin timely, exercise virtue, and persevere, excluding all malice. And strive to attain sovereign good and a fitting life. Remember that all things are praised at a good end. Regard not the doer or author of the deed.\nTo say or do as he / for his authority moves you not by word or deed. But be moved only by reason of the thing itself.\n\nTo the thing itself, therefore, give heed,\nIf it is laudable and sound for honesty,\nThen follow it, or else flee from it.\nBetter to beg in a good cause than to be a baron or burgher in unworthy ones.\n\nIf you please many, though many may come,\nDo not please them more: for they may please you in return. Consider rather what kind of people please you.\n\nStand in your own court, therefore, and nothing more,\nBut what men you please, understand and attend to,\nIf they are laudable, then may you rejoice, therefore.\nThat good men count the good, whether rich or poor,\nIf evil men commend the evil, it is nothing laudable.\n\nBut an evident token, you are to them similar,\nOf evil men, it is praise, disprised to be from them.\nFor plainly it appears, by their malice and anger,\nTheir life and your living in one does not agree.\nBut ask for coming and that knowledge which is not denied to mankind, and learn what is useful and profitable for mankind. Do not covet in your mind anything secretly that you may lawfully desire openly. Evil desires what is forbidden to desire on earth. It is dishonest and foolish certainly to covet or require things impossible. And if they do not come to you in wrath and anger, beware of things unstable, for they often cause great trouble with much care. The tops of mountains are more often burned by lightning, not the low valleys, where small streams are most pure. The highest degrees have troubles and torment, and unquiet minds are vexed with various cures. Simple poverty is glad and sure, and do not covet the high and call yourself.\nMoche is to be feared if you by fortune fall. He sleeps most surely, closest to the ground. But namely in tempest, when stormy winds blow, The first in battle: is closest to deadly wound. The ground is in quiete while the sea ebbs and flows. Some troubled by tempest with high and low waves. But plainly to speak, who would ascend to his, Is weary of welfare and seeks misery. Who wades to power or climbs till honor, He climbs to danger, as blind, led by a line, Of error, untimely thought, fear, envy, and dolour, Having for one pleasure: displeasurers. Honor is a castle, still manacling ruin, With smoke, sound, & peril, having more grievous fall Than a simple lodge or cottage pastoral. Therefore on sufficiency, set thy pleasure and joy. I intend for you all nervous labors: But if you reach it: let rest be yours. There are some things worth striving for: But when enough is, it is to be retained. And he does not want to climb, since low rows are best.\nBut all your chief study, labor, and thought employ\nTo come to such a room where you may find sure rest\nSome rooms to purchase may be counted honest\nFor honor is duty of wise and prudent men\nBut measure is mean, which ought to content\nWhen you have sufficiency, cease and with draw your hand\nA man may overload a mighty strong camel\nBut under such burden, he shall not go nor stand\nTherefore, in this matter, do you by my counsel\nWhen you have sure substance for life provide well\nBy prudence in measure and nothing excessive\nThen seek that for whose sake God gave you life\nGod gave you not your life to gather vain riches\nTo win nor yet to waste, this treasure transitory\nBut to purchase virtue, fair manners and goodness\nAnd by such merit, to come to joy and glory\nNo man is a slave to empty purses. But you will always have riches for the needs of life.\nThan service not dooms riches, which blindeth memory by covetousness, if thou art not subject. But use it in thy life as subject unto thee. What thou wouldst not do in open company, do not allow, note that God seeth all. He sitteth and seeth: where thou art solitary. Wherefore in all places, fly every villainy of deeds, words, and small thoughts. Be pure till laudable custom is turned to nature. When fortune shall flatter with painted countenance and she we the smiling face by feigned prosperity, then be especially wary, for next in course comes care and adversity. Note, fortune is volatile, having no certainty. Wise men count low fortune, sure and tolerable. Then prosperous fortune, uncertain and variable. As after hard fortune, ease succeeds again. Like plants, we cannot endure to coexist in slippery conditions. So it is, and a felix often loses its proper measure.\nAfter pleasure is pain, who can endure the same?\nAfter great pleasure comes pain as on slippery ground,\nWhere man often falls or slides.\nProsperous fortune is very hard to guide.\nRarely is wealth where virtue can long endure,\nWhen man is fortunate, he often loses measure.\nAs a ship is tossed and driven in tempest,\nSo reason is tossed from righteous course and rest,\nBy wealth in abundance and great prosperity.\nTherefore in coming season and sure tranquility,\nAppoint the tempest nor wander at will,\nBut draw to the sure port where winds are more still.\nOftentimes under calm see perils abound.\nNo one loves danger: seek safe places:\nOftentimes swallows have hidden in placid sea under a cloud.\nOftentimes the carina was a deceitful perscopulo.\nAs swans, quicksands, and fords perilous,\nSo lurk great dangers in prosperous fortune.\nOft fall sudden storms and tempestuous,\nWhile under full sail, in come wind and pleasant,\nThe ships barely flee, no danger attending,\nAs the ship is bruised by improper course.\nAequore tranquillo ducere carbasa plena:\nImprouisa venit procella surgens.\nBy such secret dangers, in most tranquility,\nWealth of man causes us to wander negligent,\nForeseeing no perils nor any adversity,\nSo great is the blindness of vain prosperity.\nWherefore man advises, with substantial wit,\nTo provide for peril that may fall.\nOne threatened (as is said), half armed is and sure,\nAnd may make provision, his enemy to defy.\nHe will not discern which is of that nature.\nWith hard cracking words to threaten openly,\nSed magis ut cause: turbidus ille monet.\nBut rather he warns, to be ware thereby.\nFair words deceive, with smiling countenance.\nSeek after season and time for revenge. A feigned friend with painted speech ornaments. We are quickly deceived by sweet poison as food. So fortune, smiling, deceives us under a pall. She harms many one in most prosperity. In whom she might have might, in hard adversity. Seek after company as much as you are able. After your behavior, manners, and degree. Often study and desire unto yourself semblable. If you such frequent, you have tranquility. But for lack of knowledge, if fortune be, In company of such as are contrary, By malice or envy, yet do not vary shortly. Persevere and assay by long continuance. If you may by doctrine reduce them from malice. From beastly excess and wilful ignorance. To virtue and learning, from disorder and vice.\nBut after long labors, if such discord displeases you for your doctrine, then fly and forsake them, enveloped in their sin. And rest not until you find a place where envy does not reign. For where envy reigns, there is no tranquility. By many ignorant, one learned is oppressed. Proud and blind ambition gaps for dignity. Suspect a lover of willful poverty and idleness contains study and diligence. Like unto like will draw like, or anything so, by prudence. What should a hardy knight be fellow to but a knave? Or with a trifling temperament, a cleric companion? A mason with masons, most surely pleasure shall have. A painter with painters, is best companionship. And of other crafts, in like condition. A diamond in the rough is not fair to behold. It loses its beauty except it be in gold. Therefore, such a man as you wish to be, endeavor yourself with all your diligence. With such, resort to such a draw. Then shall your exercise have laude and reverence.\nJustice is a certain decree or ordinance: it commands that one help and give aid to those who approach, and binds human beings with mutual bonds. Righteous and holy, belonging to nature, it commands man to love, profit, or advance others, to help and support every human creature. This justice forms bonds of love so sure between all men mortal, preserving and keeping human lineage. It asks not whether that is of utility, but rather whether it is just. Whatever it commands is always useful. The first parts of justice are to render honor to Christ, who gave us both life and salvation.\nWhiche justice commands, without fabrication:\nNothing it commands but right and equity.\nWhatever it charges is always profitable.\nThe principal parts of justice are most laudable:\nTo give honor and lauds: as is due,\nAbove other things, unto our Lord Jesus,\nWho of His great mercy, meek and benevolent,\nHas given us Himself to be our savior,\nAnd all other things for us come.\nWherefore we ought to honor Him,\nWithout comparison, before all vain treasure,\nAnd he who perfectly fulfills this,\nOf a righteous person deserves not the name,\nWhat man will enjoy the name\nOf a righteous man? Ergo, if one is to be,\nHe must first love and honor: devoutly and constantly,\nOur savior (as is said), as much as ever he can,\nAnd so must he love God with fervent spirit,\nThat he, worthy of God's love, may again deserve,\nBy favor, His mercy and His grace.\nIf our love and service are to be acceptable to God, it is sufficient for anyone who wishes to be useful and beneficial to all. In this way, God, who is of infinite mercy, grants the sun's brightness to no man in denial, but allows it to shine on both the good and the wicked, neither yielding mysteries after their own will. The duty of a righteous man is not to fulfill, which is unhelpful and unprofitable to no person, even if he does neither harm nor good to anyone. Virtue requires some laudable work or deed from man, who is not content to be culpable. Man is required and asked for virtue to do good deeds and to shun all vices. We are not born only for our private profit, but each man is bound to help another. As Plato clearly records and writes, one man is born every hour for another.\nAnd it is time to be ready, refusing no labor,\nTo comfort and console one another,\nBoth true, glad, and ready as brother to brother.\nUnreasonable beasts often do the same.\nA man should be more so: man to man is profitable,\nOr else: if he is not, he is greatly to blame.\nHe who is a foul villain and a churl abominable,\nIs charitable only to his own person,\nAnd thinks only of his own profit.\nCaring for none other, whether they feel or sink.\nOne reason there is not, nor yet one way,\nTo help one another, is not common to all.\nEach man has his manner and power to provide,\nAnd help the needy by fraternal comfort.\nSome men have great riches; they may be liberal.\nThe strong man has power to defend weak wretches.\nThe wise man has counsel, which he should wisely spend,\nIn redressing errors, informing the ignorant,\nAnd opening the passage to virtue and goodness.\nIf you cannot console with wit nor might persuade,\nAt least be ready / to comfort with riches or, if you want riches / yet you can nonetheless\nComfort the poor carefully / with counsel or labor\nBy one means or other / so you may give succor\nIf you fail counsel / or have no good to spend\n\nQuinotia cannot prevent sorrow, notes: Do not make it heavier. Do not let it weigh heavily upon you.\n\nAt least you have courage / audacity and might\nFrom tyrants' extortion / good people to defend\nAnd to bestow your blood in maintenance of right\nThis point most preserves the person of a knight\nFor right, faith, and justice, fatherless, widows, good,\nMaidens, king, and country / boldly to speed his blood\nTo die in such a quarrel / is honor, fame, and glory\nSuch a death is mortal and immortal / and entry into life\nTo him and his lineage / perpetual memory\n\nShould a valiant knight / for bread or spear or\nLose such great triumph / fame and prerogative\nWho dares not for justice, poor, fame, and glory's sake /\nOught certainty be counted / a coward and no.\nBeside all these points/ways there is Neglecting Fortado, landing and monendo:\n\nTo succor and help/ the sick, sorrowful and poor\nAs careful comforting, easing of their\nAnd when hurt appears, warning a man beforehand\nAnd some for their vices, blaming with harsh words\nAnd some fairly exhorting, none is excusable\nWho none of all these has/ is wretched and miserable\nBut in doing duties/ or being profitable\nMost especially beholden/ due order and degree\nFor order observed/ all thing is more laudable\nMore comely and pleasant/ that they should else be\nFirst do thou thy duty to God omnipotent\nNext to God: to thy country\nTo counsel, to succor, and the same to defend\nSo doing: thou helpest thyself: thou and all thine\nFor thy land and country/ all these doth comprise\nAnd next help thy children/ and other of thy line\nHic natos tuos tuosque parentes. Post: to thee whom blood whomsoever brought up.\nBut namely thy parent is most dear and loving to thee, according to their degree, and when thou hast proved a friend faithful and stable, such a one is hard to find. Also be thou faithful, sure, and not variable to him, as to the one part, and keep thy mind. Necessities cannot be compared to friend loving and kind. Thy chief friend is Jesus, who put himself forth for his life. So would not thy father, son, daughter, nor thy wife despise such a friend, but have most pity on the sick and aged, or oppressed with need, since they have the most necessity. Therefore thou shalt namely comfort, clothe, and feed them. Among these consider and take heed, if any, at some time, flowing in wealth and living honestly, should fall to poverty, living in care and pensiveness. With thine own eyes, behold such pity. And there are also those who can help thee: helpers. But re and in thy.\nTo their old estate, as much as is in the power of those who in times past have helped the before, restore them again, not less, but rather more, for their one good deed, with two they receive compensation. This pertains to generosity and high magnanimity. Hesiod, the Greek, gave this commandment: \"Let him who plows not be called gentle and liberal. Follow fullsome fields, abundant of grain, or a soil well bearing, fruitful and fair with all. Which always be gentle, in manner prodigal. For one little measure of seed, or else two, to their lords rendering, a score is doubled again. Yet remains one error which must be noted here: be not causeless, be useful to one, harm not another, for the benefit of one is at the expense of another. Beware of this if you are commendable. Uncover not the church, there with to mend the quarrel. Do not spoil a multitude of people, miserable, to be profitable to one or two persons.\nNo virtue is praised which foundation is on vice,\nOf things stolen, the Lord accepts no sacrifice. Provide you in like manner, while you intend to:\nProvide as a liberal, generous, courteous and free,\nTo many men to be, and all your good thus spend,\nLest you yourself beg of others by harsh necessity,\nFor often in the world, this thing produced was,\nThat when the prodigal and waster had all spent,\nHe begs or steals, by fraudulent ways,\nOr if he is ashamed to beg or fear to rob or steal,\nThen he turns to fraud and craftily devises a ploy.\n\nNo more do I want you to be: theft has been done to you. For neither is it lawful for you to violate justice in any way.\n\nOf all men borrowing, on surety, oath, or seal,\nAt last, with others, so bringing to utterance,\nGive the pledge to rob: your honor to advance.\nYou should not violate justice in any thing.\nThough you may know this to make you a king, it is not enough for one loving justice. Fraud and violence should be far removed. But fraud and deceit must be despised in like manner. Fraud belongs to the fox, and might to the lion. Let deceitful beasts follow beastly condition. Deceit, fraud, nor extortion belongs in no way to men loving virtue, good manners, or justice. Among all people, there is none more damnable than he who among us seems a sheep in sheep's clothing, but in reality is a raging wolf within. A man does not only wrong in deeds, but also in words. Accusing or slandering the guilty party is deceit.\nTherefore refrain yourself from wrong in word and deed.\nQuod verum est: semper prospera semper [que] tuere S.\nAnd speak that is righteous / plain truth and equity.\nIn truth still defending / great is thy reward and praise.\nSo that thou nothing worship / so much as verity.\nNor think thou not / that truth violate may be.\nBut that in like manner / both faith and conscience\nWith truth delighted / and suffers violence.\nIn truth / though to witnesses / man do not call our Lord.\nNa\u0304 licet in testem non.\nYet is he defender of truth and willing.\nAnd thus is he foolish: of his own accord.\nSo / the truth despised / our Lord is seemingly.\nAnd if it be lawful / at any time to lie\nOr contrary the truth / perhaps it may be\nMore openly to try / the truth and verity.\nQui fide ut seruet,\nWhiche to keep his promise / forbears to speak truth.\nAs if he had been / constrained before to some person\nTo keep some thing secret / has bound himself by oath.\nA man who breaks his promise is usually reluctant. Both the promise-giver and promise-receiver require great constancy and truthfulness. I grant that such a chance often occurs: that it is not right to break a promise if it is not beneficial to you, or if it causes more harm to me. But if such a promise is not performed, it will bring little advantage and great harm to me. No sin if such a promise is not fulfilled. Theseus would have desired that Neptune would break his promise and make his word unstable. When he drew Ipolytus to his death with wild horses for an inopportune cause, Ipolytus was accused by Phedra and not guilty. Innocent Joseph was once accused by a queen of committing the crime herself.\nIf one is committed to privacy, do not disclose secrets to oneself: But be silent; whatever is not allowed to be spoken aloud, keep silent. Do not cast ambiguous words into disputes. Speak clearly and use common language frequently. Speak so that none misunderstands your words. Or, rather, keep silence if there is no cause to speak. For a chattering tongue and gossiping busily have often caused great inconvenience. They themselves and others have brought about great offense through superfluous words. Wise men, by reason, can restrain their tongues.\nIf you have ever held public office or have a large household: Correct faults; punish the faultless one lightly. Do not be too lenient, as they may consider this too weak.\n\nCure a common good by chastising every vice.\nOr if you have a household or servants in abundance,\nBe bold in correcting transgressors for their faults,\nAnd among them always guide them with justice.\nFor it is no praise to be overly favorable,\nNor yet to be considered an unyielding tyrant.\nWhile you pardon one immoderately,\nBy love or negligence or partial favor,\nMany sins are committed: he who ignores one\n\nYou cause many sins through wild and hasty actions,\nyet you profit nothing by correcting one in error,\nBut many you harm: Your cause is hard and bitter.\nFor what many suffer through your lenient tolerance,\nYou yourself are at fault and deserving of vengeance,\nAnd for their offenses, you shall endure punishment.\nBut heed officers to such who are favorable,\nWhom they will not chastise for their transgressions.\nFavor is a mild rod of execution\nOf law, right and justice, some judges lacking sight,\nWho seeing justice, will it not see nor find.\nOftentimes justice is closed and captive in prison,\nWithin three fold doors that no man may he.\nMade favor and fear deny her ransom,\nSo keeping her often, still in captivity,\nAnd oft these by favor set her at liberty,\nTo wander at her will in reproachable places.\nHer eyes blindfolded: by means discernible.\nMore plainly to pronounce, law has no liberty.\nWithout medicine or money or favor particular.\nBut fear, often, keeps in wrong captivity.\nIn place of true justice, these govern overall.\nFor truly he subverts the principal cities,\nAnd companies of men, which blindly spare vice,\nNot scourging misdoers by law, right and justice.\nAs he soon overthrows old towns of great name, spreading fire that lights up houses. Or removes the gates for pressing enemies: This will not be a lenient prince or one to be called a citizen. But rather, he can be called a pestilence.\n\nWhy he opens the gates to enemies\nAnd casts great fire upon houses\nForgives deserved punishments\nOverthrows great towns and excellent cities\nSuch should not be called princes or citizens\nBut rather, mortal foes: maintainers of sins\n\nYet it is not seemly\nIn pain to exceed the measure\nIt is beautiful for all things to have a limit. Taking supplication: be not unmerciful and harsh\nOr rage in punishment as an inescapable tyrant\nSince frail we are unto transgression, it is all human nature\nA fair mean is measure: in all things commendable\n\nTherefore, in chastising, be not unyielding\nUnmerciful and sharp as enjoying in your rage\nOf another's ruin, confusion and damage.\nBut one should punish, not unwilling, but sorrowfully touch that Office: and sorrow deeply for having committed a sin. Whoever there may be that commit more: that is the cause of harm to others. Do not absolve this one from keeping him, if you wish to retain him.\n\nAs for punishing, we are all constrained to the same,\nAnd sorrow that sinners deserve such punishment,\nWith such great transgression, harming their soul and name,\nIf many transgressors are all to blame,\nAnd in one cause and crime are all equally culpable,\nLet not one escape, while another remains,\nLet not one go free, while another pays for all.\n\nNo punishment should afflict them while you give them mercy,\nFor the crime argues that they are the same.\n\nOr if these lesser transgressors have greater punishment,\nDo not spare a wretch, small in wit and substance,\nPromoting another, a strong thief, more violent,\nThis is not good justice, right, law, or judgment.\n\nImmorality should not endure the same punishment.\nLet one fault or forfeiture have punishment similar,\nBe equally to all, wise or favorable.\nShow the nat to some, as a mother; to some as an enemy or foe most violent. Though this day you judge, consider that another Parchemian shall sit on your judgment tomorrow. Endeavor therefore to be indifferent. Be not regorous nor yet over remiss, but judge you with mercy, like as the matter is. Murder not small thieves, letting greater ones go.\n\nSic: A spider weaves her silken threads as small ones prepare their nets for the hunt. If a wasp comes, a door or greater fly, they break the light webs and so for the passage they free.\n\nHer webs, depending only on herself, only entangle gnats: Quaru\u0304 cu\u0304 misero mur\u0304mure vita perit. Sic solet et paup puniri lege severa: Si peccat diues, lege sola luit abit.\n\nThe small little flies, as we daily see.\nWhose lives perish / with murmur and small dignity\nRight so the simple wretch / living in poverty\nHas rigor of the law / with extreme severity\nBut the rich tyrant / offending passes equity\nFree loosed by the law / of wrong custom and right\nO custom execrable / and grievous prejudice\nSo these three tyrants / fear, money, and favor\nOftentimes use to break / the balance of justice\nThe rich finding righteous / to the poor giving rigor\nThese three blight justice / which thing is great sorrow\nWhich causes poor wretches / their wages to be wailed\nWhile the rich is corrected / scarcely with a fox's tail\nWhat difference between / a great thief and a small\nForsooth no more but this / to speak I dare be bold\nThe great sits on the bench / in costly furs of palms\nThe small thief at the bar / stands trembling for cold\nThe great thieves are loaded / with great chains of gold\nThe small thief with iron: chained from all refuge\nThe small thief is judged / often the great is judge.\nIf anyone has transgressed against you, let it be sufficient that the offender is equal. If you forgive, the offense will not displease: you will be more righteous, benevolent, and dear to God.\n\nBe not hasty in meting out severe punishment. Let the punishment not exceed the injury. If it is grievous, it is sufficient. But if you can pardon, you are more righteous, benevolent, and charitable, and more dear and acceptable to God. Mercy makes mankind most like its Maker.\n\nRegarding your servants, whom you keep and whom live under you:\n\nBe righteous and equal in dealing with them, in a reasonable manner. Give them their due, and treat them with pity. Require nothing from them but right and equality.\n\nThink of your servants as brothers to you by nature. Therefore, righteousness requires that you treat them accordingly.\nAnd yet, without reason, against them we should not rage,\nFor they treat us as beasts, since they are men as we,\nTherefore, if their fault is grave and proceeds from ill will,\nOr from perverse malice, cast them away from thee,\nOr if their fault is small, have pity on them,\nTheir long faithful service, do not despise it,\nWhat man is so discreet, who can always be wise,\nBut now comprehending all justice in one,\nAnd briefly concluding the bonds of justice,\nIf you will be righteous, as wisdom requires,\nThen must you order your living in this way,\nGive God praise and glory, and let your heart arise,\nMost clearly in His love, continually burning,\nAvoid His displeasure, do according to His bidding,\nNext to your neighbor, or every Christian man,\nDo you no otherwise than you would willingly,\nObtain goods righteously, and when you have them,\nDo not love them excessively, but wisely bestow them.\nTo reason of your soul, make subject your body. Let him with his lusts: be subject servant. Refrain from folly, by reason govern. Now have we described, the bonds of justice. Justice's limits we have referred back to themselves. Let us perhaps say: a great man.\n\nMuch is omitted because of brevity. He who asks for long process in verse to contain, why then, now proceeding, shall we? For to describe a man, of magnanimity, and writing, to give cure and solace, to show what belongs to strength or fortitude.\n\nThus ends the description of the second cardinal virtue, next to Justice, And begins to be treated, Magnanimity, the third cardinal virtue, called fortitude or magnanimity, or strength of mind.\n\nThat man ought to be counted, of magnanimity. A man of an high mind, and courage valiant, he fears not hardships nor cruel death.\nWhich in the defending of right and honesty,\nEndures all hardness, glad and constant of mind,\nWillingly submitting himself to death instant,\nRather than to recule from the defence of right,\nNo cruelty dreading of tyrant, king or knight,\nSuch one fears no man, his mind so constant is.\nQuicquid contingat: ser re paratus adest. No temptation can master: mine own,\nVice the tyrant, Nero nor Falstaff,\nNor all other tyrants, can him move at all,\nHe is prepared to suffer whatsoever thing falls,\nBold mind is not moved by threatening nor torment,\nBut only by reason is moved his intent.\nyet a manly courage desires not rashly,\nNo one excites you to face harsh discriminations:\n{quam quam} the timid avoid having the name of men.\n{stultius} he who lacks {quam quam} offers himself to perils.\nCuicumque poscit tuto, non minus illud idem.\n\nTo presume without cause on doubtful thing and rashly.\nEvery person, for the most part, would not willingly bear the name of a coward. Nothing is more foolish than one who turns back from doing something with danger, peril, and distress, which can be done quietly without peril. That man is overtaken by madness: tranquil he may be on the sea, but he desires and prays for violent tempests, rough waves, or the forming fury of the sea. He is not less mad, but much madder, who may have his pleasure and calm his mind with patience, yet rushing to danger by hasty violence. A tyrant presuming to subdue justice, invading his country by mad rebellion, is not of high courage nor valiant in any way, but a traitor and raiser of insurrection. A rash and bold troublemaker, seeking confusion, and while engaged in his quarrel, wastes their lives.\nHis life and his purpose comes to shameful end\nHow may a clerk describe: a wretch so pestilent, and whatever can be referred to his malice.\nHis mind has no mercy, but rash audacity\nHis mad mind, amazed by imprudent purpose\nOf his native country, seeks captivity\nHis own shame and friends, extreme calamity\nSuch a one should not be counted partner of fortitude\nBut tyrants, traitors, presumptuous and rude\nHe is not manly, nor of a high courage. Nor will he be a man of a noble sort,\nWhich suffices for great labor and peril of this life,\nFor his singular well-being and private advantage,\nBut he who fights, for his native country,\nDoes no violence to maiden child or wife,\nNor against his country, being violent,\nSuch a one has a high courage and magnificent mind,\nThe mind has no praise or worthy laud: Justice far away: and the safety of the fatherland. Nor unless the man is righteous: the friend of simplicity:\nA man is not deemed noble where justice is absent, where righteousness is lacking, where the health of our country is void, and where the common welfare finds not sure defense. Only a righteous man, with just and plain intent, ought to be called strong and magnificent. No man can be called magnanimous without deeds. Let not your own deeds please you if the common fame lauds them with light words. Consider well yourself if they are without blame. Trust more in that than in the common fame. Let that alone please you and delight you. A man of bold spirit considers what is honest and profits from honest deeds. And the magnanimous man sets the honorable in his deeds. But he disregards the voices of the crowd. A man of great soul does not depend on the people's opinion.\nThemselves clearly commanding, he has favored\nLittle regard for the voice of the commoners\nHe has no bold courage, which depends only\nOn the mouth of the commoners, his deeds to commend\nBut he is most manly, who in his deeds dares say, \"He who can, does.\"\nGive surely to himself all that he requires\nNot carrying the praises of woman, child or man\nWho desires great names excessively\nWho gives too much to those who are insignificant and query them: He is too vain; and moreover,\nOrchestrates vain titles of honor to conquer\nHe should not be counted a man of gravity\nBut a childish person: pursuing vanity\nIt belongs to a man of bold courage\nTo scorn all external things utterly\nCounting all things worldly uncertain and volatile\nWhich rude common people most commonly love\nThus, a valiant mind mounts all the way to the heights\n\nEst animi primis magnitates spurnare cunctas\nExternas: nimium quas rude vulgus amat.\nRes humilis spurnens animus petit ardua.\nQuicquid habet tellus,\n\nAll vain things outside, to despise utterly\nCounting all things earthly uncertain and changeable\nWhich rude common people most commonly love\nThus, a valiant spirit scorns all external things\nAnd despises the things that rude people most love\nAnd seeks the lofty things of the spirit.\nDespising lowly things, neither can earthly things content his courage nor noble mind suffice. All earthly contents, whatever is here on the ground, are less than his courage, nor can they content him. No eye that touches anything quickly or with the right hand judges it to be two or high. Such treasure as his eye beholds here abounding, or whatever he touches, is not sufficient. Yet he seeks in his mind for something more excellent. Endless things revolving and casting in memory, containing these trifles of transitory things, I count him much greater than emperor or king. Who spurns in his mind, attaining to celestial things, utterly despising caducous and earthly things. Though he possesses nothing at all in this world, but on the other hand, what man would not great him? He alone revolves, not lifting his reason from earthly to celestial glory. Who denies being in his great virtue?\nAnd a man's deed, by virtue, to purchase\nA great room or office, with emperor or king,\nIs he much greater, who has the gift of grace\nWith the king eternal: to purchase him a place\nWith angels, to reign, high in the heavenly hall,\nWhere is endless solace and joy perpetual,\nWhat man would deny him, both bold and valiant?\n\nQuis negat ei virum, qui viribus vives?\nWhich by long sieging, strength and audacity,\nTakes great cities, well peopled and prospering,\nWell stored of riches and armor in plenty,\nHe is much more valiant, mighty and strong,\nWho as an overcomer and mighty conqueror,\nHas won (by his merits the high and heavenly tour),\nNo trouble or labors, whatsoever they be,\n\nCan move a bold courage, by fearful fantasy,\nThings laudable to leave, but that boldly will he,\nPersevere and proceed, concluding finally,\nWorks well attempted, and first begun wisely,\nThe bold one abides not till all wisely be done.\nFor whoever gives the crown considers and nothing can be truly praised before its end. (Psalms 118:20) So that easy gates may be opened for him, and he himself may prepare the way. None did he hold back who knocked before the palace gates.\nTherefore he urges you constantly,\nSo do not be weary, but attend diligently,\nAt the heavenly palaces, to knock persistently.\nFor the porter will open, the gates finally,\nFor he does not repel anyone who knocks with might,\nNor denies anyone who asks for right.\nTherefore, cease not, persevere and stand,\nWhy are you weary? Do not slack your arms,\nBy knocking, be patient,\nAbide? For your reward is immediate, you shall not be frustrated,\nBefore the victory, no man is laureate,\nAt the end, you shall have palm, victory, and reward.\nThus, in your voyage, persevere and proceed.\nProceed to the end, in storms and tempests, Aequore in course: a crown is given, Nor think that the end is too remote for thee. In truth, it is scarcely distant: oft times it is near.\nRow over the streams, with a sure and constant ship,\nThou shalt after toil come to the haven of rest,\nAnd the sure port of pleasure and triumphant glory,\nNor think that the end or port is far distant.\nLet no such suspicion of long delay grieve thee,\nThe port is often at hand, long or thou wouldst believe,\nA great mind despises being in bondage,\nBut the great soul is free from every vice,\nIt preserves itself at liberty and free,\nAs soon as first motion, of base concupiscence,\nAttempts him in mind, for to commit offense,\nHe despises such base temptation,\nHis lusts refraining, with the bridle of reason,\nThe very first moving or tempting to sin,\nHe chases from his mind and subdues the same,\nBy reason nothing that enters in.\nAnd rests any space soon after, something pleasurable or consent, or a deed against virtue therefore he rests, beginning with all might, and always for guides, takes reason and right. He suffers not the will of lust or blind lasciviousness. Nor does patience: luxury supersedes turpitude and shameful desire. But reason overcomes sense for.\n\nTo subdue his reason, wit, or intelligence,\nBut boldly he bridles, all wild enormity,\nMuch strongly subduing, carnal concupiscence,\nFor certainly no bondage or servile obedience\nIs fouler to mankind, first formed reasonable,\nThan to be subdued to vices detestable,\nAnd lies as outlawed, in mind and in reason,\n\nAs subject to vices: mankind enslaved,\n\nUnder the grievous yoke of vice or sin unkind,\nHis carnal lust reigning above discretion,\nBut certainly there is no liberty of mind\nSave where no vile lusts or vice bind reason,\nWhere no lust oppresses the reason in bondage,\nThere is true liberty, not subject to servitude.\nA man thus endued with so great liberty: none admires him, save that he seems honest: none, save that which is constant and commendeth no pleasure unstable or volatile. That which sounds to praise and is honest, he praises and lauds of his most high courage. He does not favor youth nor age, but that which abides just and constant. He lauds and praises, or else nothing at all. A bold mind is constant, one mannered man always. Adversity costs him not shrinking for sorrow nor hard adversity. But boldly he bears troubles of every fray. With stout heart and stomach, in manner, as though he felt no adversity, loss, nor necessity. No chance can change him, so bold is his courage. Disdaining to feel misfortune or damage. That bold, worthy courage which thinks to have no adversity cease: \"He who in his mind believes he has good things, let him consider that his whole treasure is in his heart and all his good there, not in his body, as in a mortal grave.\"\nThis man contains all goodness in his mind alone. Which bears in his heart, Christ Jesus day and night. He has grace, nothing can blind his reason. So Christ has inclined his mind with inward light. His countenance is one in every man's sight. No more faint or fearful is he in his language. In most grievous chances, he shows no semblance in word or countenance. Of inward displeasure, his courage is so sure. And certain it seems, a great man of constance. To show cruel eyes or look again at nature, but rather with visage and demure countenance. These grim threatening looks betoken no fortitude. But rather a proud heart, unkind, boisterous, and rude.\n\nIlle autem solus coplitur omnia mente. Qui in pectore Christe Iesu die et nocte. Hic habet gratiam, nihil potest ratione caecare. Ita Christus inclinavit, mente suam illuminavit intus. Sua facies una est in omnis hominis aspectu. Nihil minus debilis aut timidus est in sermone. In maximis poenis, nulla similitudo in verbo ne in aspectu. Intra se doloris incommodum, fortitudo eius ita certa. Et certus magni hominis constantia videtur. Sed crudeles oculos aut natura reverti, sed magis vultu et demurem aspectum. Haec grima minacenta aspecta non significat fortitudinem. Sed magis superbum cor, inhospitum, turbulentum et rude.\nThe strength is not tried nor proven by gesture; but make it so: let a man be great to me.\nBy face or countenance, one may try and find\nWhat man has high courage and boldness of nature,\nBy his worthy deeds and steadfast mind.\nMany one is fearful and cowardly by nature,\nCounterfeiting outward a lion's countenance,\nUnstable in his deeds, without perseverance.\nIf you be in office or great authority,\nQuia tu populi verearis ferre repulsas:\nTherefore, public matters should be handled less.\nBe not more remiss, do not lessen your duty.\nAnswer to the common weal, all if you fear to be,\nSoon after deposed by the people's unkindness.\nThe nature of the people is rooted in rudeness,\nAnd very hard it is to please a multitude,\nyet for the common weal, do not shun solicitude.\nLeave not your country, when battle is instant.\nNobody dares to let go of the cup, because it will be a future fight for you.\nBut boldly prepare yourself for it to endure and fight.\nExtreme need best proves a courage valiant.\nThou cannot be better known / than fighting for the right\nThan need requires / to show thy force\nNo one can know thee strong / nor of bold courage\nSave in danger / and peril of damage\n\nA wretch / whom fashion and exquisite hunger torment:\nBesides, fair faces and the form of money began:\nHe is not a great / but a small and miserable man. Torme\nOf gold or base money / has blinded in intent\nHe cannot be called great / but small and miserable\nFor though this cursed coin / small wretches torment\nYet it cannot trouble / a magnificent mind\nA bold mind considers it / gained with great pain\nSaved or kept with fear / with sorrow lost again\nNo man is more simple / vile / nor of base courage\nNor no mind more pinched / or drowned in dolour\nThan he / who of money / is kept under bondage\nOf whom wretched treasure / is lord and governor\nBut that simple person / is worth a conqueror\nWho can dispense riches / content with poverty\nDesiring no riches / nor vain prosperity\nA person scornfully observes the vain solicitude of greedy and base individuals. Their rough lives and actions contrast sharply with the cares and labors they are bound to. Their judgment is clouded, as they hoard treasures while neglecting basic needs such as sleep, food, and drink. These wretches, in their pursuit of wealth, become tyrannical towards others: robbing them of rest, fame, and friendship, and even the sweet life itself.\n\nYet no such frenzy can blind a man's high reason, unless he has an abundance of riches and treasure. He then shares it generously with the needy, his poor friends, bringing them joy and subsistence.\n\nSubsidium ut multis gaudet esse viri (Latin)\n\nTherefore, no such frenzy can blind a man's reason, unless he has an abundance of riches and treasure. He then shares it generously with many, taking joy in being their support.\nHe studies with the desire for eternal bliss to buy,\nAnd lovers in this life, more commendable than all Cresus' riches of gold innumerable.\nHow common is the phrase and sentence of Pyrrus, as vulgarly said by men of renown,\nOf the most famous authors, esteemed for dignity,\nTo the Romans, they made this noble response,\nWhen they came to him with treasure in abundance,\nTheir captives to redeem, whom he held in prison,\nWhile their ambassadors spoke to him in gold,\nPyrrus thus answered, with courage free and bold,\nYour gold I demand not, no silver will I feel,\nNo gift shall you give, your treasure I despise,\nLet us contend with armor of iron and steel,\nNot with gold nor gifts, as taverners dispense,\nMerchants, and others, following avarice,\nI deem wretches vile, who handle coin and gold.\nBright armor becomes, men valiant and bold.\nFor certain, this answer seemed noble, a king of high lineage guided the race of the Aetolians: He showed great courage and spirit. Neither was he himself less courageous or bold. Of Eacus, from whom Pyrrhus was born and sprang, this word proved true: strong and of bold courage. And you, Curius, both sad and wise, declared yourself of strong and bold mind. When the Samnites presented you with gold, you, sitting idly by the fire, regarded it as nothing. A small gift, as simple men do, by riches setting naught. One of the Samnites, subject to your empire, laid out golden gifts which he had brought. By such signs which he saw, he considered them as a means of great contentment. Because you resembled the poor and indigent.\nMalo replied, \"I would rather dine in an earthen dish than in one of gold. Return with your gifts, I ask for nothing of yours. What need have I of your gifts, since you yourself are mine. Of governors of gold, we will be governors. Rather than of gold or other vain treasures. This answer became a magnificent mind and a man established in magnanimity. But again, let us return to our first theme. A bold mind in labor must be most diligent. In things of greatest peril and most difficult, put your body to labor and endure, yet do not go to it rashly but first consider carefully what reason asserts or denies it.\"\nBefore considering what is right and sure, reason affirms and denies what it does. Attempt nothing beyond your wit, might, and nature. Nor whose end and process are obscure. A wise man, by reason, considers this well. But fools often begin and leave again with shame. And especially those trusting in themselves to greatly: What they undertake, if it perishes, brings disgrace. Yet beware, lest the unwise, in their eagerness, neglect all: Do not be afraid of what may pursue you, desiring to flee.\n\nBegin often great things, intending to win renown, but when all their purpose proceeds from the worldly, in place of commanding, they receive rebuke and shame. Another thing to beware, which also wins blame: Do not let all things long precede your providence and cast aside at the last.\nBetter die with honor than live in worldly shame.\nNempe mori praestat: quam turpe vivere vitam. Servitio mors est ante ferenda viris.\nNot surely with arms, unless it is necessary to contend.\nFor it is too wild to keep the hands too ferocious.\nAnd lead an unhonest and foul life, till utter age\nA bold, noble courage, desiring a worthy name\nWould much rather die than live in vile bondage\nContend not in battle: if thou art sad and sage\nWithout need, constrain or hard necessity\nTo shed blood is brutal and beastly cruelty\nIt seems not humane, but cruel beasts, enraged\nWhich of noble reason cannot be partners\nNunquam suscipias beluum nisi pacis amore.\nBut to delight in shedding each other's blood\nBegin never treachery as much as is in thee\nBut for the love of peace, concord, and unity\nAnd when peace is made and sure confederate\nLet no fraud nor treason nor guile it violate.\nNothing is more commendable in a great man than to give to the conquered. In this, the man agrees with nature, which is a god. No praise is as great as to subdue the proud by means of laudable clemency and mercy, rather than by force and violence. More praise is to pardon and spare the wretched subjects than to correct proud rebels by battle. Among all the virtues ascribed to Caesar, the first is that he was merciful to his subjects, both in peace and war. This man is renowned as chief and principal, who was merciful not more in peace than in war, sparing the citizens subjected and enslaved to him. All the bold lion may be cruel and brutal, and under like manner, both to small beasts and children.\nUnless there are obvious OCR errors that need correction, the given text appears to be in good shape and does not require extensive cleaning. Here is the text with minor formatting adjustments for readability:\n\n\"Unless you have plainly warned him before, / gyle (deception) proves a cowardly and feigning mind, / a false fearful heart / is proved by nothing more / than fraudulent attacks and vengeance, / do not pursue him with hatred, malice, or envy, / these bind their own mind most tightly in misery, / if anyone has wronged you with word or deed, / consider this with him: regard nothing as having harmed you. But be mindful that you have had the intention to harm: And with your mind, you would not have had your desired outcome. / Against right or reason, as it often happens, / take heed against such wretched persons / living, / and count yourself by him / not harmed at all, / but say thus, / as it seems, / this man would have harmed me, / but God is good and kind.\"\nWithout granting him power or might according to his will,\nHis will has no effect on his own torment now,\nInstead, he finds delight in it, and others have more reason to suspect,\nCertainly, a man has little respite from sleeping,\nHe who turns and wakes when every fly bites,\nMany sorrows befall those whom patient silence subdues,\nMuch better subdues another,\nThan open violence,\nNo one is greatly hurt in death except for himself,\nNamely, he is not harmed at all in the mind.\nSince power has been taken from you:\nLet this be sufficient for vengeance.\n\nWithout hurting himself with false thoughts unkind,\nDespise, though your body bleeds in various parts,\nWithout your own consent, no man can harm your mind,\nLet your wrongs be avenged when you find power,\nAnd let him be subject to you,\nAnd let him have such might to correct his malice,\nTake only such power for outer punishment.\nUltio nulla quidem.\nThou cannot revenge thy wrongs in a nobler way than when of thy enemies thou mayst have thine intent to pardon their trespasses and disregard their malice. Of secret detractors, ensue thou not the guise. Blame no man absent, why spying secretly if thou hast cause to blame, assail him openly. A mind only grounded on right and equity.\n\nMagnanimity makes a man bold, with righteous and innocent spirit, perceiving things rightly and justly. A magnificent mind and simple, a right and plain intent. With just faith and living, defiled at no time. With no enormous manners nor grievous spot of crime.\n\nBut fear makes man fearful, sad, heedful, and pensively thinking. For the wretch suspects and fears every thing.\nWho is heavily oppressed by his own sinful life,\nA pure heart and clean mind have this prerogative,\nNever sluggish, by heavy fear or dread,\nWho is without trespass: what can harm or concern him,\nOr what has he to fear: nothing is certain, an mortal? is it not sufficient for him, as nature has provided? Through what uncertain path does the blessed one submit? Or even to the supplicant, who feels no pain: Christ is present?\nWhat should he fear of death: it is inescapable\nThe general duty and tribute of nature,\nBy whom he has passage to life everlasting,\nWhat should he fear torment: of the tyrant inescapable,\nOf whom he feels no displeasure, hurt or grief,\nSince our Lord is ready: to heal his wounds.\nWhat should he fear? what can harm or move him?\nWhat does time ask of Christ? whom does the Virgin protect? To whom do the benign gods of heaven grant favor?\nWhom no true troubles nor vices can oppress,\nWhom Christ his dear master both defends and loves,\nWhom the glorious virgin, eternal empress, protects.\nDefends and is ready to help in all distress,\nWhom all heavenly spirits favor and defend,\nWith foes ever ready to contend,\nWho in past times, these holy martyrs could fear?\nThey, the potent martyrs, could not be moved from faith and true belief.\nTheir princes could not overcome them, nor could any king change them.\nNo tyrant nor torment could trouble their minds.\nAll if their frail bodies often suffered utter pain,\nBut their minds, constant, would have utterly despised it.\nAccused were some of peoples and false rulers,\nSome cast to wild beasts to be rent in pieces,\nBut no manner of manace or pain could overcome them.\nWeak women, children, old fathers, and youth,\nBefore cruel prosecutors, standing at judgment,\nAnd with them, young virgins, seeing their wounds bleed,\nOf tyrants or torment, had neither fear nor dread.\nNo bows or darts, nor any similar armor. No bright swords drawn to their deadly tourment. No spears or fires kindled to devour. No prisons, no scourges, no pit of loathsome sent. No threat of prison or utter punishment. No hunger, thirst, or fetid oil burning. Could not move them to change their faith or pure living. No threat or suffering of water's violence. Rewards or kingdom parts, promises of kings. Marriages: in evil no people could flee. Could they change their sad purpose, established by wisdom? No gifts or treasures of greatest opulence. No promise of part of empire or kingdom. Nor kings' marriages could these martyrs overcome. Nor their holy purpose move or incline to flight. In mind they were strengthened, so sure with heavenly sight. Not only the parents saw their children in flame.\nWith cheerful and joyful hearts and countenances, parents valued their children greatly, watching them in the flames and the roasting spits. But many of their own children were urged towards the same fate. And for no short respite from their constancy, O marvelous minds, great perseverance! The mother has often, with a magnificent voice, exhorted her young children to pains and torment. The wife has exhorted her husband in the same way. And you, O generatrix, have encouraged your infants to endure. And brother, brother: your beloved spouse, a man. Who can say that those subdued by cruel tyranny are conquered? They were rather victors who died. And one brother strengthened another to martyrdom. And for our lords' cause, all torment was despised. But what man of learning, virtue, or wisdom would say that these martyrs, thus dying, were overcome? Rather, in the midst of all their tormentors, they stood not overcome, but like conquerors. The judge or tormentor, through cruel tyranny, might sometimes subdue the body to torment.\nBut the mind persisted: established constantly, nothing is more to be conquered than the muddy. In faith and praises of God omnipotent. Thus they were, by pains and the magnification of the mind, and by death, subduers of their own bodies carnal, of tyrants, tormentors, and infernal foes, the world and earthly pleasures subdued they also. Disdaining all pleasure of transitory things, he who overcomes these things clearly. To conquer lands and surpass the poles. On earth, no man can find anything more worthy of victory. In our coming to earth, they won eternal glory. And where men supposed them to have been overcome, they overcame, both men, earth, and the high kingdom. For certain, Lord Jesus, who may die for us, is nothing to him of more beatitude. To him can nothing be of more perfect sweetness, of more felicity, more joyous, nor yet more gratitude. Alas, we blind wretches, are we not dull and rude?\nSeyning our redeemer, endure for us such pain and no pain nor suffering: to endure for him again, not only may we die, and suffer martyrdom. Nor only by torment of tyrant, by sword, water or flame, but living we may die, if we ourselves overcome. This vile body despising, and lusts of the same, he who dies by sword but once himself does overcome. By death, but who subdues his members corporal, is daily mortified by death continuous. Nor is this death granted to every man. Nor is this given to all, the sword as a reward for death. Who desire to die: for Christ our savior. Some would fain be martyrs by sword, but they cannot. That is a special grace of our dear redeemer. But this said other death, to vanquish all error. To every one willing, is granted commonly.\nBut whom Christ vouchsafes to suffer by martyrdom,\nWhom Christ is pleased to die, is certainly\nNext to God above in his kingdom,\nIn endless fruition of his eternal bliss,\nAnd next to those innocents who have done no harm,\nBut without merit and endless joy is he,\nWho subdues himself by magnanimity,\nTherefore, be bold, address yourself to virtue,\nIn whose cause and quarrel, be strong to stand and fight,\nSubdue your blind carnal lusts of frail members,\nBe ready to die for Justice, truth and right,\nDisdain all injury, so it seems, Christ's knight,\nSubdue this false world, it is but vanity,\nThen think yourself stable in magnanimity,\nWhat are these passions of transitory troubles,\nBut clouds consuming and means for to call,\nMan from worldly folly to bliss and endless glory,\nMake not double damage of one small displeasure,\nBe strong, trust no tempest can last continual.\nAfter the stormiest weather / clearest air comes\nAfter adversity / prosperity appears\nWho cannot endure the one / will not attain the other\nThe sour sauce is served / before the meal is pleasant\nJoy is soured / with pain / remember this, my brother\nMixed with misfortune / chances may be prosperous\nThis life is like a crumbling building\nNow shaken by the wind / again now repair\nSo it fares with troubles and fortunate chances\nThe children of Israel / first passed the Reed Sea\nAnd wandered in the wilderness for thirty years\nIn the land of promise / they could have rested\nAnd endured a long time of battle / hard distress\nAt last they were settled / in rest and quiet\nSo God will chastise his servants / here in this life\nBefore he receives them / in paradise\nThen have done / take comfort / be of good courage\nHave hope / that these troubles / are genuine (trust me)\nOf solace and comfort / in an endless heritage\nMake light of labors / by magnanimity\n\"Advertise all things mundane have changed\nSave virtue, well rooted, within a steady mind\nNothing is here constant, all turns as the wind\nNothing is here constant, nothing permanent at all\nEver: perils passed are pleasure to tell\nA man on ground resting can much lower fall\nLet hope and bold spirit all misery excel\nAdvertise what is written plainly in the gospel\nHe must endure troubles which our Lord will bring\nRenounce the frail world and his own self subdue\nOur muse has remained, enough as I think,\nIn the shape, describing, of steadfast perseverance\nOr painting the picture of magnanimity\nGod guiding, our style: now let us forth advance\nTo describe the virtue of comely Temperance\nBut favorable reader, think not pain but delight\nRead forth, for I promise, both pleasure and profit.\"\nThus ends the description of the third Cardinal virtue named Magnanimity or Fortitude. Here follows the description of the fourth and last Cardinal virtue, called Temperance or Moderation.\n\nBefore, we have treated of minds unconquered. Now, place time and purpose exhort us in our scripture. In meter to write, as plain as possible, of temperate minds, well-mannered and demure. Who bridles his lusts, well ordering his actions, keeping comeliness in deed, word, and countenance, such a one ought to be counted a man of temperance. Therefore, that thou mayst be such one, take heed to keep thy vows temperately. And follow the polias (persequere), face the celestial missa.\n\nBy comely temperance, dispose thy actions. Note well in remembrance thy motions of mind.\nThose only are good desires, simple and certain, which nature itself requires and are not influenced by pride or blind ambition. One who has himself in possession, ruling himself by reason, does not desire much else, for he is sufficient for himself. He who possesses himself is content. Abundant is he in all things necessary, and never in need. But he himself considers riches sufficient. Who can govern himself in deed, thought, and word, is abundantly great, rich, and opulent in all necessary treasures and never in need.\nWhat man would affirm such one, devoid of treasure,\nAs lord and governor of all his deeds:\nEvery man may fill himself with riches,\nHe who is not satisfied with his own,\nSeeks outside instead:\nReplenish him with wealth, joy, and felicity,\nHis own inner gifts, if he can well possess,\nStabilizing his desires on things of honesty,\nBut wretched, careful, and ever needy,\nIs he who cannot master himself, subduing all error,\nUncontented with himself, seeking external treasure,\nWho thinks not enough, the treasure of his mind.\nHe is the miserable one, always poor.\nNo one who has much within himself,\nWishes to have much more.\nBut he who seeks external riches,\nConsiders himself poor.\nFor certain, the rich are so greedy and blind,\nThat though they have plenty, they deem themselves poor,\nAnd ever in mind covet much more.\nAs his coin increases and temporal treasure,\nHis greedy appetite increases still with all.\nForsooth he possesses himself most perfectly,\nHe who indeed has wisdom and who sees what needs to be seen.\nHis body as a whole ceases to be, and exists integrally.\nHe carries out all things with a valid body and limbs.\nAnd each part is due to reason, obedient inwardly,\nAll things to be seen, to the right extent,\nSuch a one rules himself by perfect judgment,\nAnd is called perfect, as men call him.\nWho has his whole body and corporeal parts,\nBut contrary wise, this part understands not,\nThat man is not perfect, who is noseless or blind,\nOr lacks any part, such as arm, leg, foot, or hand.\nIn like wise, that person is not perfect of mind,\nWho performs one thing and leaves another behind,\nOr whose reason's light is drowned in darkness,\nOr whom various errors entangle and oppress.\nIn order to defend from yours,\nAnd to be subdued from beastly gluttony,\nWhat avails to avoid Venus' raging fire,\nAnd to overcome being with malice and envy,\nWhat helps patience where lechery reigns,\nOr what helps meekness where covetousness reigns,\nA whole mind and perfect subdues every vice,\nAnd strives to vanquish all criminal error.\nTherefore, have first things remote from you.\nFrom his mind exclude all branches of misusing.\nFor this cause overcome thy desire first of all,\nAnd possess thyself, as was my first bidding.\nThen care not, nor seek not for any further thing.\nIt is not a sign of a discreet or wise man,\nTo seek outside things and inside to despise.\nThe prudent man spares no temporal treasure,\nTo drive from his body sickness and every sore,\nVirtue's proud possessors have this:\nTo have in possession their corporal limbs,\nHe who keeps good diet when he is whole before,\nShould despise vain treasure much more.\nAnd all outer things disgustedly discard, your treasure of virtue to put in exercise. Behold what abuse subdues frail mankind. Which one consults to mix poison in the cup? In the foam, which one stirs oneself headlong? Or if one drinks some c-\n\nAll seek for succor from corporal pains, but few or none regard the soul or mind. Let him see who receives with will poison mortal, or in a pit profoundly falls, but rather if he takes a drink to intoxicate, he soon seeks for physic and aid.\n\nIf anyone breaks his leg by sudden adventure, he immediately sets a bone-setter above. Or if his sight fails or begins to wear obscure, nature compels him to seek for remedy.\n\nBut I will touch upon one thing more at length. If an ass goes lame, mantery not a week, but straight to the smith for remedy they seek.\n\nIf disease has afflicted your reason and mind.\nWhy seek not solace or help and remedy,\nNamely since the same is so easy to find,\nAlas, man, thou sleepest, thy reason is to blind,\nThou shouldst of thy mind have much greater cure,\nThan of thy frail body, a sack of vile ordure,\nNow much more the mind excels the body,\nIn nobility of nature and eminent valor,\nSo much more thou shouldst for it find remedy,\nWhen it by thy folly is wounded by error,\nConsider thy soul, the excellent honor,\nIt has shape and image of God omnipotent,\nThy body is mortal, as beast or vile,\nTherefore pursue for thy soul's sake, thy vile body's disdain,\nWhy hast thou such pleasure to lose such great treasure,\nWhat avails in toilsome labors: always turning oneself to the evil,\nIn the flames, both nights and days, wearying oneself,\nAnd in doubtful damage, involving and in error,\nWhat meanest thou to torment, it night and day in fire.\nAnd most fierce flames of your unclean desire,\nWhat delight have you to lose without profit?\nYour dear inward jewel and principal treasure, you prize better: what do you hold? Impious one,\nUnkind is your pleasure, O vain is this delight,\nUnmerciful art thou, and cruel tormentor,\nWhich dost thus drown thine own proper mind in error,\nIf he be very cruel, who quells his body,\nHe who kills his own soul is much more cruel,\nWhy do you contend, torment and wrap your mind,\nWhat is it worth,\nIn snares and great nets of thought, labor, and pain,\nFrom which at your pleasure you shall find no means to escape,\nThe same to liberty, to get forth again,\nBehold, it is troubled: waking with cures in pain,\nAnd nightly when nature demands quiet rest,\nYour mind most with cures is tossed and oppressed,\nAs a ship is tossed in vehement tempest,\nSo pricked is the mind by fierce urging.\nThy mind is miserable / thou art tormented by thyself\nWith a cruel woe / so thy woeful mind assails thee\nTo lose from thy body / a foot or else a hand\nNo one foretold satisfaction of the heart\nIt is less damage / and loss more tolerable\nThan to lose that part / which makes us understand\nAnd makes man different / from unreasonable beasts\nThis is our soul or mind: which is incomparable\nGiven us from heaven / without whose governance\nWe differ little / from wild and brutish beasts\nBut it might be counted / with them unreasonable\nO false hope: to thee, O man: & to the funeral\nO what deceitful hope: hast thou both quick and dead\nIf thy mind be from the sick, blind, and unable\nWhich both in life and death / is granted thee to lead\nWherefore here what counsel / of reason doth read first\nCleanse all diseases / out of thy mind and thought\nThen art thou sure and safe / and fail thou canst not\nIf thou art sound and whole / if thou art completely perfect\nBe thou whole and perfectly defended: let nothing defy thee.\nDirect thy mind and reason / towards good and right paths\nSanctify thyself with healthy and right practices\nThen it shall do / just duty and office\nBriefly, I say this to thee, O reader:\nThink this is the duty / of a perfect and whole mind\nA whole and perfect mind desires only:\nThat it may always hope for what is beneficial in all things.\nThat it may be immense or boundless in good.\nThat it may fear what is endless in harm.\nAnd that only hopes / for what lasts perpetually\nWhich at all times profits / the mind to strengthen\nAnd good without measure / or interminable joy\nOn the other hand, it fears / damnable pain\nAnd all things noxious / with endless suffering\nWherein none assists / with comfort or solace.\nMore briefly to declare, the mind desires bliss in which no one assists who wished otherwise. To all studies, and would fly from that torment which is interminable, it is glad to seek that sure glory and incomparable joy which no infirmity is able to violate. It only sorrows those losses and damages which no joy succeeds, nor pleasant advantages. But by whom life endless and souls' health is lost, it fears an eternal mind and inwardly in other earthly pleasures it fares like and hates a short time sojourning and fleeting by and by. Thing earthly and transient despises it utterly. Consider this moreover and steadfastly believe: That temporal treasure of frail and fleeting riches is nothing but a burden to the soul and mind.\nAnd in various troubles, blind wretches to oppress,\nWith thought, labor, sorrow, care, and heaviness,\nWhich burden doth either oppress or hinder the far behind,\nAway, faring parson, ought gladly to avoid,\nDebt and disease: if one can avoid the traveler.\nUt peragat coepta: quae cupit ire via. Est via: qua gradimur: this life is a passage or way,\nWherein we go, surrounded by misery and woe,\nBut the life following is a permanent country,\nOf rest, joy, solace, or else endless torment,\nThus either he grants rest or exile,\nIf it grants us rest, then endless joy is ours,\nAmong blessed lives (in this life counted vile),\nAmong our forefathers and old progenitors,\nWere filled with gladness and void of all sorrows,\nWe shall all together have rest eternal.\nAnd one like us, in bliss and estimable, but if life coming puts us in banishment. In vero exilium capiet nos ultima labes. Accept sorrow: perpetual fire. In patria redeunt: who, in the service of penance, have a sound mind: Menti. But such as extreme destruction shall oppress wretches, in endless perdition, fire: mourning and torment, and all manner kinds of dolour and distress. But those who, ruled by the gift of a whole mind, would have rid themselves of sins and vile pleasures, mundane. On the other hand, those enter into exile. Exilium contra subeuem: qui erroribus acti, Vtere se ad verum non potuere bonum. Mea est errare: quoties ratio non imperat: et cum Quae bona sunt, cernit deteriora sequens. Those who drive in errors, to their confusion, could find in their hearts no time nor while to turn to virtue and goodness from blind abusion. The mind blindly errs as often as reason does not rule, but clearly seeing, what thing is best, the worst ensues by perverseness oppressed.\nBut over long digression, we make, I suppose we have been digressing: now let us return. The reason is that in the beginning, the management of our actions was the intention. What shines forth to you is also what adorns.\n\nThe matter requires us to proceed forward to advance\nAnd briefly to return again to our purpose\nTo speak of the virtue of worthy Temperance\nOf well-ordered manners and goodly governance\nAnd what order appears and worthy comeliness\nWhen men list their deeds discretely to correct\n\nIn this thing our speech, holiness, and style\nShall be clear as our abilities allow. In the first place,\n\nCommunication shall henceforth proceed\nAs plainly as our ingenuity grants\nTherefore, first and notably, endeavor and take heed\nTo keep comely order in every word and deed\nIn all deed and duty, most certainly doubtless\nIs it to rule your acts in ordered comeliness.\nThis comeliness resides in dew convenience. It is called the common and general comeliness, which governs all. One comeliness is called particular, belonging to a man's own body. The other is outward and general. This outward comeliness is so closely connected to the life of honesty that without it, honesty is nothing at all. It is apparent and open to the eye, open to beholders both for hearing and seeing. Without this behavior (in my judgment), no life can seem honest, right, or convenient. This comeliness is called nothing but the convenience of things: Quas hoies recte: ve, but of men's deeds, when their words and works agree well. Well-sitting and seeming, by wisdom and prudence.\nNothing is done without measure or prudence. This is granted through prudence, next to reason, the guide of good governance. And as form and beauty are in the whole body, so is comeliness joined to it. Yet it is not the body but joined to it. In the same way, comeliness is joined to man's behavior, the same adornment. With order, look: gesture, and circumstances more, men take pleasure, joy, and felicity. Things rightly and well ordered seem so pleasing to see. And just as the fairness and corporal beauty move the soul, delighting and moving with pleasure to behold, so comeliness of life rejoices in man's mind much more than a hundredfold. Good men count virtue more precious and well-ordered manners surpassing all riches. And especially adorned with pleasant comeliness. This common comeliness or order in general appears more plainly and shows more persistence. By the light of reason, one shall more plainly perceive it than any pen can write.\nOr that man with words/is able to resist\nWherefore this omitting let us address our style compendiously to touch/the second comeliness.\n\nThe second comeliness: concerning honesty and not desidiae,\nBelongs to mankind: in proper governance\nTo temper his motions: that all they agree\nIn habit: voice/gesture/in look and countenance\nIn shamefastness/measure/time/place/& circumstance\nSo that all thy manners/in word/look and gesture\nIs the time requires/be ordered by measure\nSuch manners shall make/pleasant and acceptable\n\nAmong common people/have great praise and fame\nAnd before all other/accept and amiable\nNor after my counsel/disdain not the same\nWhether a multitude/do the commend or blame\nThe judgment of many/is grievous to disdain\nAnd oft common rumor/is truth: I the promise\nIt.\n\nTh.\nUnto the common voice of people to obey, he who withholds his belief from nothing beyond himself and his actions, commends only himself and his deeds, and does not excuse what hinders or advances him. He is judged not silent: of pride and arrogance, some unbecoming manners by their disfigurement, by their ill example or unkind injury, offend men's minds and would seem, as we see, how violent weapons often wound the body, but such vile manners are called commonly, unmanered persons wretches without shame. Them hurting the body unrighteously, we may name nor think it enough nor sufficient. To the one who keeps silent, power is subject. One must study with greater busyness the comeliness of the mind inwardly to correct and keep that beauty most of all, rather than to possess or display corporal jesture.\nThis comeliness is kept in good order of mind,\nAnd clear reason rules as sovereign reign,\nOr if it is subject to nature's contrary,\nIt soon restores its power and maintains the holy throne.\nFor where reason rules or is securely kept,\nBy no uncomely lust can mind be violated.\nIn this part, especially, defend it from foul desire,\nHere first you will scrub the filthy face,\nThis foul vice disforms both countenance and mind,\nThe tongue it hinders, burning the heart with fire,\nWhat can you consider more loathsome in humanity,\nThan a wrathful visage, reigning as a blind tyrant?\nOft grinning, oft gnashing, and frowning in fury,\nOr gaping as a bear, poor wretches to devour,\nAs a boar assailed, with raging dogs about,\nOr as a proud palate, snorting and defecating.\nFrom their mouths pours out white foaming stream,\nSo rages this blind wretch, thirsting for wit,\nAs ready in his fury to commit all mischief,\nNo man would suppose him, a man of praiseworthy wit,\nBut turned to fools, like beasts unreasonable and furious,\nMad, raging, without mind or reason,\nCounsel is lost to him, and right judgment,\nHis reason subdued, his wits made blind,\nAnd often he commits, hasty and violent,\nThat deed, which long after him causes him to repent.\nHe suddenly strikes, with word or knife,\nAnd, thinking to correct, deprives name or life,\nThen straightaway he repents and feels remorse,\nAnd without remedy, his wrath turns to woe,\nFor neither name nor life can he restore,\nThus losing another, he is lost also,\nAnd by his occasion, often divers others follow.\nThe dear wife and children, and often all the kin,\nLong sorrow and bewail, one foolish man's sin.\nTo vanquish or avoid this pestilence, consider this: if your reason is inflamed, then at the beginning resist and pause. Ponder and muse over what is the ground and cause, and whether by rational anger you may find remedy. If not, then refrain from it and strengthen your mind. Like a wise soldier, watch in the mirror for enemies approaching. Behold from afar the windows of a tower. So watch for wrath and anger, and consider his assaults and wisely put them by. Resist at the beginning, ponder patience. More often prevails than anger and violence. As passing your lodging, prepare yourself for battle. Draw near your armor as wise and provident. At the first motion, when anger shall assail, stand stoutly and resist him, strongly unyielding.\nLike if you would withstand thy foes violent, or if thou feared thieves approaching near, of thy life to receive the: or thing to the most dear, But if thou unwarily be fallen into yre, tame and incautus, fuaris prolapsus in iram: Do not bear it long, mersum te facuisse. In prison thou shalt be no sumas de crimine poenas. In prisons no wrath will have measure. Then suffer not thyself therein long to remain, But rise thou as quickly as from a flaming fire, To fall, less rebuke is, so man so soon rises again, But in the mean season, while wrath does the distract, Take not rash punishment: of any craftsman For thy hath no manner, no mercy nor measure At all times abhor thee to much cruelty, For great offenses take little punishment, Revenge thy wrongs with mercy and pity, But namely thou father, be meek and patient Against thy dear children: and not to violent For small punishment, does sore and great appear Of a tender father against his children dear.\nWhile men think harshly or foolishly to mitigate venia (pardon) with you, whom nature has created: Silvestres crudus (wild beasts) do not imitate fras (us). The transgressor, corrected beyond measure, is prone to sin more hard and obstinate, since prone to mercy, the formed one has nature. Follow not in manners a beastly creature. Blast not after blood by cruel vengeance. Thus are you commanded by worthy Temperance.\n\nAnother wild motion, contrary, is to be avoided: Quis semper ludit (he who always plays) in ioco (jest). Natura (nature) neither has ge (given) us to ludos (games) and bourdes (jests), iocus (jesting). But much more gravely,\n\nWe must avoid dissolute sports and wanton games or play. Also, they must be voided as things not necessary. Mankind is not born to sporte and bourde alway, though lust may require it, yet reason will say nay. Of nature to trifels (trifles) no product is of us. But to sadder pastyme (pastimes) and work of grauyte (gravity) be rather in wordes frutefull (fruitful) and profitable. Be rather in wordes frutefulis (fruitful) and vtilis (useful) than iocundely iestynge (jesting) with wordes of wanto\u0304nesse (vanity).\nMen understand the licour to the vessel resembling,\nAnd oftentime words do express man's thought,\nUse seldom time borders, but often use sadness,\nYet temperance charges not to refuse sports,\nBut in time and measure, all things for to use,\nNeither it seems to use in that way,\nNo deceit: ut tanquam durus fugias: et asper.\nNec quoque contemptus sis leuitate tuua.\nGloria no\u0304 ludo tibi sit quaesita: iocoque:\nUt tota fias ludius urbe vagus.\n\nThat all men forsake the grave for levity,\nNor be so wanton that all men despise,\nFor companionship and familiarity,\nSeek not to gain glory or lauds unto thee,\nOf a common jester or border having name,\nThou countest this worship but certain shame,\nLike as it is seemly to people flatter,\n\nIt was allowed for the weary to rest their bodies with quiet,\nSo it is allowed for the rare one to recreate,\nWhen you mingle jests, mingle them so,\nAnd moderate your words,\nLest you easily fall from your own gravity.\n\nAnd weary with labor, they comfort their bodies.\nAnd sometimes they rest, their strength to recreate;\nRight so it is fitting, to borders to resort;\nAnd sometimes the spirits: to recreate with sport,\nBut mingle so in measure, mirth and,\nThat men not repute the, forgotten gravity;\nUse mirth with good manners, and moderate measures;\nSit iocus i\u0304genuus: mo\u2223deratus: sit verecu\u0304dus. In quo vel multum lu\u2223ceat ingenium. Ergo ubi te\u0304pus erit non{quam} scurra volabis. Sit salib{us} po\u0304dus gestu.\nWith honest shame fastnesse, and not outragyous,\nOr els in such words, of mirth thyself inure,\nWhereby thou mayst appear, quicke and ingenyous,\nNot ragyng in iestes, as rybalde vylla,\nBut when thou seest season, and felows like to the,\nThen season thy borders, with prudent gravity,\nAnd vnder iocunde iestes, close wysdom and substance,\nNot gyglyng nor laughyng, for others vain pleasure;\nVox tua no\u0304 nimio fue\u2223rit clamore soluta. Neccitus icessus: cui{que} tumultus inest.\n\nAs the time requires, after thy countenance,\nAnd after thy matter, not wanton nor soure.\nExalt thy words / in dissolute clamor or speech superfluous, in going and gestures be not rash nor hasty, but sober and demure. Hurt no person / with thy jesting words. No one delights in thy jocose words unless they please. They are inconsistent: be without teeth, salt without savor.\n\nGive them occasion for anger or sadness,\nAvoid all checks, see that thou use thy borders,\nTo move one to malice, another to gladness,\nIt ought not to be lauded, but reproved, doubleness.\nThough many are jocund in a hall by thy mirth,\nOne checked and hasty soon troubles them all.\nAnd briefly such borders: are of little worth,\nWhich procure displeasure of any creature,\nIn causing one to laugh, another for to lure,\nNo one forbids / our writing or scripture,\nTo laugh, so it be done / in manner and measure.\n\nBut the comeliness of countenance / and shape of the face,\nBy laughing superfluously / is grieved by semblance.\nOver much laughing is foul and dishonest. Laughing immodestly, where it is not fitting, is the mark of a disfigured man, or a woman. One who is always loud laughing at every toy and jest makes his face a plain indicator of folly and effeminate manners. Do not laugh in derision with feigned countenance. One worthy of hatred is he who laughs at misfortune. To laugh at vice committed is grievous and damnable, as theft or adultery or other loss or grief. Such ones seem by their laughing to be instigators of mischief. Avoid gaming and plays as the route of various crimes, and most notably those where lucre is damnable or where loss ensues of good name and time, and falsehood is committed by means deceptive.\nWhere is murder, perjury, and other abominable acts,\nTheft, strife, and beggary, or goods falsely gained,\nBy fresh, lusty youth, if you are in the prime of life:\nSeek amusement for yourself, but use moderation.\nThen engage in sports, as seems fitting,\nExercise your strength in play, in the guise of labor,\nBut measure and order all things,\nWith time and company, as seems best.\nObserve these circumstances, and gaming is laudable,\nOr it is folly and a thing to be avoided,\nAge never saw me play, and without loss of time,\nExcellent: and worthy of respect in old age.\nFor gaming and age do not agree well,\nA small fault to youth in old age is a grave crime,\nNo old man can play and keep his gravity,\nOf death the remembrance, his gaming ought to be,\nIt is a foolish frenzy and very blind dotage,\nTo have childish pleasure in cold decrepit old age.\nA wise and great player, I have never seen in my life a young man given to play excessively. Neither a young man, who in due time was likely to succeed or come to great honor, but rather soon decayed. Therefore, youth, refrain the inclination. Well mayst thou recover riches and honesty. But time past and mispent, recovered can not be. Of wise men and learned, frequent the company: with the skilled. With a desire to be recreated, thou art weary from watching and labor of study, if thou art cleanly private, then muse on some pleasure not hurting thy estate. Meditation increases the powers of the mind, and quickens, as walking comforts the body. Be not beastly ready to fulfill thy justices.\nLet Venus allure / her pleasures to restrain,\nFeels Venus herself desire to be near,\nNo pleasure enough: let her be distant.\nWho indulges too much in Venus, or\nFixes his mind and brain, or leans to her belly,\nOr is beastly in nature, man alone,\nBearing the name, shape, and figure,\nNothing resembles mankind more than gluttony and sloth,\nAnd lust without reason.\nThese three conspire / in working agreeably,\nTo virtuous manners / are venomous poison,\nBoth wit and discretion / keeping in prison,\nAnd he who perseveres in any of these,\nLoses soul, body, life, riches, and good name.\nWho would quench Venus' fiery flame with desire,\nSomeone who puts out the fitting fuel for himself,\nOr who wants nothing that might kindle the fire,\nDrinks only when sobriety is preserved.\nMust take away the fiery brands from the same. Remembering it shall turn to carrying and dust. Nothing kindles for this flame in mind, he must observe sobriety and avoid excess. Nothing kindles more Cupid, the beastly drunkenness. What fair flattering Cupid shall assail you with his dart? In doubtful and dangerous battle style, do not abide the bickering, stand not to strive and fight. It is a style doubtful and dangerous for battle. And most for a advantage, it is to take your flight. Avoid place and presence, fly from words, fly the sight. Fly from bed, board, and chamber, do not trust to your wisdom. Else, you are made subject and wretchedly overcome. Nor be you not in purpose: to prove or to assay. Netea\n\nHow can you incite and sobriety abide when the table is charged and Thays decked gay? To temper and provoke the, be ready by your side. But fly and withdraw, beware and stand aside. Do not join fire to flax, the one hot, the other dry. It is hard to keep both, flaming suddenly.\nThat thou mayst overcome: the vices beastly, Turpia quo vices: make sure you keep a distance from them. Keep your own forces not near, Do not let them enter your house, Far remove their company. Disdain not their gorgious disdain, Their peaks nor papas, their painted shiny skin, Do not aid them, for these are hidden snares into sin, Their false hearts involved in intricate nets, Their unbroken breasts, their painted chin, Of youth and confusion, and the finds bait.\n\nThey will come in: come and obstruct their doors, It is not safe to serve them with your hands.\n\nFrom God to Lucifer, yield people to win, Therefore bar your gates, let none of them come in, Drive them away as thieves, issued out of hell, It is extremely dangerous to mingle with them, For if one enters and inflames your heart,\n\nNon sine te victo: credas in fine: they will recede. I, victorious, will depart, stripped of my spoils.\nBelieve they depart not (so they come for the nones)\nUntil they have overcome thee and brought thee to rebuke and shame\nAnd until thou art spoiled and gnawed to the bones\nTherefore fly their claws, fly and be void at once\nFor it is but folly to trust thy wit and might\nFor herein is gained sure victory by flight\nAnd that is more wonderful and much more marvelous\n\nWho seeks the palm here is given to those who will not fight\nBut flies in all haste and will not abide battle\nResembling a coward and avoiding out of sight\nDo not trust thy wisdom: thy greatness nor might\nThese effeminate flattering and weeping feignedly\nSubdue all constance and might they molle\nIf thou wouldst yield to Venus or be blinded\nCaptive, be quickly redeemed: as much as thou canst with the least air.\nBe led as a subject, bound in captivity\nFor as small as thou canst, rid thyself of bondage\nHasten by some means to be freed from prison\nSoon fly from thy fetters, get thee free\nIf small things help not, no remedy.\nUse violence or strength to break thy deadly snare,\nShake off thy color from thy necks, miserable ones.\nExecute the miserable wretches on their necks. It is full of delay, filled with evil. No one was spared by Venus. A harder affection is common among the fires.\nThere is no trust in tears, but only in deadly mortal.\nAs old sores appear, incurable,\nIt is hard to fly from old lust, venereal.\nWho flatters blind Venus has most bondage of all.\nAnd while man prolongs his wild desire,\nVenus most flames him with fiery, deadly fire.\nSince thou art formed in God's own image,\nBe certain to be divine in mind:\nAs God is secret, so be distant.\nThough thou quietly sins, thou art always a witness to thyself.\nWhy shouldst thou fear another more than thyself?\nPreserve God's figure from bestial vulgarity.\nFollow not thy lusts as running in outrage.\nBut from carnal pleasure, utterly depart.\nRemember thou canst not offend so secretly,\nBut that thy own person is witness there.\nWhy should you fear more than yourself? You would not offend before a king present Nor any other person who loves honesty Than are you not afraid of God omnipotent For committing such a foul deed in his presence? Do you not consider that God sees all things? Alas, whether you will fly To perform your lust But God is present and sees the needs must Fly up to the clouds or hide in the ground Incloses yourself in taverns or place the uninvestigable In heaven, hell, and earth, or in the deep sea Our Lord all beholds, O wretched catyfe Consider this in mind and live as reasonable If you would abash before a lord or knight Then fear you more greatly to sin in God's sight Therefore, since our Lord does every thing espie Qui latitant inwardly compose yourself Decently and search the secrets of your heart and mind Order and dispose well your manners inwardly And bind your inner motions in comely order\nAnd though they be secret, yet leave them not behind, for though none perceive them, you compel it but small, since your own conscience and God behold all. Though the vile lust of Venus in all men is damnable, yet nothing is more disgusting or reprehensible in old age. Nor is anything more resembling frenzy or rage. For this belongs to old, wise fathers, to govern wild youth through good example and not to incite them to insolence. Present to them tales of virtuous sermons, so that they may be honored continually. Such was the revered senectitude in ancient times. Before youth were corrupted by it, their good conversation might reduce fragile youth to virtue and prudence.\nWherby they may have greater reverence\nFor such good example and honor\nIn old time men were greatly honorable\nAnd for such example, fathers used to say: \"Reverence the elderly: adore them. Be companions on the road and under the same shelter.\"\nWere honored by fathers more than younger ones of their lineage\nThis belongs to the duty of youth:\nTo worship and honor old fathers, both sad and frail\nTo sustain and comfort their life and feeble age\nTo guide and assist them in church, way and street\nGiving them seat and service: wherever they meet\nAnd whether in court or market, require or solemnly ask:\nThe elderly shall remain in office, this cohort shall obey.\nFrom whom they may desire to learn profitable doctrine\nThis is the duty of youth:\nWith trusty attendance and wait-worthy service\nOf whom youth shall desire to learn profitable doctrine\nTo know whose example they seem to follow.\nWhose gesture to follow and whose they should excuse,\nA great token of truth is in him of virtue. (Est: fateor) Magnus signum virtutis in illo obsequio gaudet celebrare senem.\nWhich glad is with service, to honor feeble age,\nFor his good example, shall many more ensue,\nAnd honor he will have, after of his lineage,\nBut one young dispising, old fathers sad and sage,\nIs likely in his age, to be of small valor,\nAnd not worthy service, love, worship, nor honor.\nYoung men should dispose themselves always to busyness,\nConfirming Iuvenalis labor and patientia corpus. A\nAnd laudable labor refusing for no pain,\nAnd therein them custom, avoiding idleness,\nFrom excess of wines, they must themselves abstain,\nAnd vilely lust of Venus, by soberness refrain,\nFor idle youth disposed to beastly gluttony,\nReheedfully shun riot, vilely lust and lechery.\nTherefore, their meals should be common and homely, not put forth vile food and a crowded table, for so great an appetite is not to be glutted. Do not serve a youth sumptuous dishes from a costly kitchen. Rather, let the cook prepare what she has prepared for her father.\n\nNor should they abound in costly or unseemly fare to content their body, not for gluttony. Serve not a youth with sumptuous dishes. From the kitchen of the poor, let them be content with simple fare.\n\nSmall things please nature; let them be satisfied with the scanty meat of a poor kitchen at home. Nature is comforted by measured meals. You will see the difference in the light of the mind: I cannot open what is hidden by word or veil.\n\nMan's life is lengthened by temperate diet. Nature is confounded by immoderate meals. Complexion is corrupted, and life is brief. The clear wit is obscured, and reason is violated. And with sluggish sloth, the body is oppressed. For when the belly is full, the bones would have rest.\nThis temperate diet, labor, and exercise belong to youth, which part concerns honest actions that temper and regulate you in behavior, gesture, speech, and modesty. It is placed in upbringing, custom, and location.\n\nBelonging to youth is the ability to subdue their high courage and draw their minds from lewd pleasures of vice. In the same way, labor is fitting for age. It seems not that old men themselves regard themselves as wise to give themselves to sloth, but that to many things, men in old age may apply themselves. After they have served devoutly to our maker at morning, at the sun's first rising,\n\nThis makes you pleasing and gracious to all in the populace, and your fame will be everlasting among them. Then may they write or read or do some other light, easy labor as becomes them. But children ought to learn, and rulers call them to it, closing their minds to learning as their chief treasure. For youth is quickly moved to prove itself in labor.\nOnce is youth compelled to bear the yoke heavily. No one knows what the people think of you, Ois. It is difficult for the few to harbor hope. Judgment has been imposed upon the people, and it is believed that one is proved only by one's own deeds.\n\nTherefore, let them learn and work diligently. And as for this matter, have no care or fear.\n\nEven if they do not conceive each sentence perfectly,\nThough they differ in books, they can render them by and by.\nFor seed is not sown into the ground in vain,\nEven if it does not spring up immediately,\nIt remains hidden and rots itself,\nBut in the meantime, it rests and is bound.\n\nNourished in the ground, it turns itself fast,\nAs in the mother's womb, but when that time is past,\nAnd it has received moisture, nourishment, and strength,\nIt produces a hundredfold fruit and springs up at length.\n\nOld age brings deformities: To violate the body is a shameful act. Those who commit such acts: Who.\n\nDiffering for a time, it yet rises at last,\nBut in the meantime, it remains and is bound,\nNourished in the ground, and turning itself fast,\nAs in the mother's womb, but when that time is past,\nAnd it has received moisture, nourishment, and strength,\nIt produces a hundredfold fruit and springs up at length.\nA child, tender and mild, is held in check and belief by decorum. The thing he has learned in his frail tender age shall find its fruit when he has passed childhood and come to man's estate, with double increase. First record this, as a bird within a cage. In your joyous youth, let your tunes temper long. And then, at man's estate, forthwith let your pleasant song be becoming. Appropriate in clothing as seems fitting for your degree. Meet in food for gravity, to wisdom and sadness. Fly from pomp and apparatus, outward vanity. May you show your hidden thoughts and inward folly. For proud apparatus openly expresses. Light manners disordered, hid in the mind within. As inward complexity appears in the skin. A red bubble or blister appearing outwardly. A rupture in the highest flesh: the small bladder is an index below the red blood. Is a sign that bad blood: corrupt and putrefied. Is closed in the flesh: or vains inwardly.\nRight so, by the clothing, rude manners are espied. Such evident signs are hard to deny. Thus disolute clothing: wanton and variable, declare wild manners and rash minds unstable. Such wanton apparel and displeasing delicacies, belong to women, light, voluptuous, and unstable. It much contradicts a man's sad estate. Yet it is not greatly commendable in a woman, save only that fools rejoice in their babble. And frail creatures, unreasonable in outward displeasing, have special delight. Wherefore, if such pleasures of pompous vanity, are they. Not soft or yielding. Nor if not: anxious. Come to the by fortune, do not apply to them. If fortune denies them, as contrary to the, Likewise despise them, nor seek them greatly. A man ought to count it, undignified and unseemly, To clothe himself in apparel repugnant to the customs of nature. In women's apparel or feminine vesture.\nWhat is more unbe becoming: repugnant to nature,\nThan a man to live his life in frail condition,\nUnder the disguise of feminine attire,\nBut in your clothing be not vile and impure,\nLest some man regard you as a rude, rural simpleton,\nFrom excess and contempt, abstain in like manner,\nGo neither in clothing to wanton nor to be vile,\nThough poverty you may have to endure,\nIn all things measure is commendable,\nEven in poverty, honesty is laudable,\nWish that your poor clothing be not filthy but clean,\nBy poor clean appearance, God's life is seen outwardly,\nThough I do not counsel nor incite to rudeness,\nBut I commend moderation, which keeps honesty\nBetween tender clothing and rigor or harshness,\nI do not praise poverty nor commend excess,\nExtremes in all things are very ill-sitting.\nMean and measure are praised in all things.\nContent yourself with the measure of your diet at your table.\nSimplicity of the meal should be pleasing (not artfully prepared)\nDo not seek out costly or exotic meals.\nPrepare not by artifice, sweet variable meats.\nHave only your delight.\nLet food be sufficient to satisfy your appetite.\nDo not garnish your board: for lust and gluttony.\nBut only for nature and the need of your body.\nLet hunger be your sauce, your meats to season.\nExcite yourself, the appetite itself, with long-lasting enjoyment. No sauce.\nProvoke your appetite with wholesome abstinence.\nCare not if your dishes are common or meats are simple.\nWhere one dish suffices, none is indignant.\nEnough is a banquet, and pleasant opulence.\nBy the savory of sauces, the stomach is excited.\nIs a sign of gluttony and bestial delight.\nDo not reckon your dishes, but desire wholesome meat.\nFercula, no numbers of cas sed posce salubres. Et placeat: quae olim coena placebat au.\nContent yourself with the diet of ancient fathers.\nWhilst they were called from the plow till an empire,\nTo rule all the world, for living excellently,\nCold fruits were their food, thought they sufficient,\nWhat pleasure have you, so costly to procure,\nSo delectable dishes, of them to prepare,\nThink not great glory, to get yourself a name:\nQuod gloria puta: what glory is culinary,\nBe it yours: but rather strive for simplicity.\nBy smoking of kitchens, like as the smoke does waste,\nSo lightly with the smoke, does such fame vanish,\nAnd thy laude forgotten, when hunger is past,\nWhilst the rich are replete, the poor are last,\nIs one simple morsel, set before the wretched poor,\nWhich in cold and hunger, stands at the door,\nSay what is thy glory, for meals spent thus,\nIt is for vain glory, thy merit is small,\nIf thou wilt make feasts, for God omnipotent,\nThen feed God's servants, the poor first of all,\nHerein is sure merit and special laudes,\nAnd right path directing, to laude and.\nWherfore therefore behave or use thou soberness of all,\nFor it defiles man with most deformity,\nAnd does not much differ from madness for the time,\nWhen it is inflamed to rash audacity,\nBy madness it kindles all vile enormity,\nIt discloses counsel and casts it to the ground,\nMost famous old cities, the fame it confounds,\nIt weakens the body, abridging man's life,\nIt stirs up debates and kindles lechery,\nThousands it murders without weapon or knife,\nIt breaks love days and causes robbery,\nThe wit it confounds with hasty frenzy,\nWhat seek they but bravery, lust, and tapas?\nNo counsel nor comfort, no gravity, no grace,\nNo order, no manners, no law, nor honesty,\nNo wealth, strength, nor riches can rest where it has place,\nBut all it confounds by bestiality,\nRejoicing in mischief and all iniquity,\nAlas, wretched drunkards,\nConsider in what state and blindness thou art in,\nWhile thou wast drinking, the drinks wasted thee.\nWhile you consume wine / by insatiable lust\nYou are consumed / in your enormity\nBefore the Lord / you are accounted abominable\nBy angels despised / as unreasonable beast\nBy men scorned / and hated by most\nAnd of all virtues: you are plainly destitute\nThe fiends infernal / also confound your reason\nAnd drowned in filth\nAnd as a witless beast / all trample you to the ground\nAlas / grace you lose / and confound nature\nFinally / abhorred / by every creature\nIn blaspheming oaths / is your delight\nAnd head\nConsider and ponder in your mind,\nDo not, however, be so parsimonious and harsh\nThat men may regard you as a covetous and niggardly person\nWhat more diverse perils / arise from drunkenness\nWithin bounds of measure / therefore your living is bound\nAnd buy the virtue / of wholesome sobriety\nBut though I give counsel / to flee\nYet I do not give counsel / to be so sparse and harsh\nThat men may deem you a covetous and niggardly person.\nAnd use in all places the manners to babble. Be a common fable among common people in small things. Do not fix laws in trivial matters: Let there be no place granted to pleasure and gladness. Fire no laws between others and thee. But that sometime gladness may comfort gravity. For often of small things comes great dishonor yet such a small trifle, a ground of dishonest, has little substance, pleasure, or valor. And plainly of no profit nor comfort. Therefore, I counsel such niggardliness to fly. And a solemn countenance, one penny with gladness. Sometimes is better spent than hoarded great riches. But though many points belong to comeliness: Precipua est: scio (And there are many causes that belong to comeliness: The most important is: I know)\nOur manners and actions should adapt and change according to time, place, and cause. One thing is not done honestly at all times. Our actions must alter and vary, as monstrous as it may seem with its frequently changing figure. Such things as became young juveniles and voluptuous no longer suit a man of age. Or things that were once commended as well done for a child cannot be becoming for an adult. For time, place, age, office, room, and condition, determine and vary all things set down. What once seemed honest and laudable now appears dishonest, vile, and incommendable. Such things as you did, being of simple name, no longer apply when you are without room or office. In office, you must vary the same, and of your old manners, the greatest part should be discarded.\nKnow thou for certain, thou art exceeding thy nature,\nThy duty and bounds; as an erring dotard,\nOf childish wit obscure. For if thy feeble age\nEndureth in childish life, and alternates manners,\nFrom wild to grave, thy age, a monster, all should fly.\nWhen thou wast a young man, thy special desire\nWas to live till age; but when thou art old,\nA new manner of life thou must require.\nWhere thou in youth lived, rash, negligent, and bold,\nA gainful age requires wise manners, sad and cold,\nAnd old men and children, of manners, ought to be.\nBe scorned as you lie in a new cradle, consider, O priest, sacred to the omnipotent God. A spice that differs from others in appearance: saffron: You wish to differ so much in behavior. And the greater the height of your authority, the greater the care of morals you should have. Your gown and clothing, your name and dignity, these are to distinguish you from the laity. So much let your manners differ from those of laymen. The more you pass in great authority, in mystery or order, in office or prebend, the more look to virtue and manners to ascend, and as you proceed, act honorably. Do not make it so that he who acts otherwise is not to you,\nAnd though none are comparable to you about it,\nyet be not more proud, haughtier, or negligent.\nNor trust more greatly in your own judgment,\nBut do in due order what belongs to you.\nNot following the life nor sect of the common people.\nIf you are made a lion, take on the manners of a lion. Do not be.\nI mean, if men set thee in room and dignity,\nUse justice with mercy / law with compassion,\nOf manners like a mouse, no longer mayst thou be,\nClear eyes of an eagle / when Christ shall grant to thee,\nThen clearly look upward / and live as thou art bound,\nAnd be not as a mole / still digging in the ground,\nWhen thou were a knight / or a stout soldier,\nCu\u0304 sueras miles: castro rum tela mouebas. Nu\u0304c Christi miles accepte rela crucem Cu\u0304 medicus,\nThe weapons of warfare were pleasant unto thee,\nBut now, thou Christ's knight, thy weapon and armor,\nThe cross of Christ Jesus, of duty ought to be,\nWhen thou of physic used the faculty,\nThou cured sick bodies / of corporal sores,\nThou now make apastor / cure sore spiritually,\nGive now to poor languishing / spiritual medicine.\nAduigilas noctu pastor custodit ouile:\nNe pecudes {per}dat vis rabio sa lupi. Nec satis est sese pasto rem reddere saluum. Sed debet\nAnd watch well thy fold / as ought a good pastor.\nA pastor watches by night, diligently guarding against rapine, lest violent wolves might consume his weak sheep. It cannot be enough for mercy and honor, your own personal shepherd, to save. You must in like manner preserve your flock and sheep. But he who disdains his own life in such a way, and also his poor flock, carrying no concern for them or himself, is not to be called a shepherd but a raider. And he ought to be moved from the position of governor.\n\nMany are those who count themselves shepherds without blame,\nWho rather are wolves: unworthy of their first name.\nFor neither have they thought of their poor, hungry sheep,\nOr if they cared for them, both to guide and feed,\nThey have not the skill or ways to keep them,\nTo cure their sores, thus they cannot take heed.\nBut this notwithstanding, yet they look for their reward.\nTheir duty they challenge, and never are content,\nThough they in their duty are never negligent.\nAnd greedy ambition blinds them in such a way,\nA saturated pastor,\nWho though laden with countless cares,\nAnd have but overmuch that cannot suffice,\nThe feeblest ass often counts himself most able,\nTo bear of ambition the insatiable sack,\nThe sack without bottom,\nThe more they receive, always its gap for more,\nBeware these wretches involved in blindness,\nAdd also: no cares for decorum: Consider the person who is more fitting for you.\nAs people incurable by pompous insolence,\nAnd again return we to purpose and process,\nTake heed on all sides with prudent diligence,\nThat thou want nothing lacking for convenience,\nConsider on all sides what persons' behavior,\nTo be most meet and comedy for honor,\nSome man becomes grave,\nOthers a joyful face becomes fitting,\nAnd sadness in mien, in speech and visage.\nAn other person should be merry and glad if he is an ioconde person: he would contradict, in turn, a heavy father's sage advice. It should not seem fitting to him, nor should it agree. For one who is sad by nature to be merry, another man is lighthearted, facetious in speech. He bears no trace of sadness, always a true and sincere friend. He can speak without artifice or pretense.\n\nLightly treated, all given to gladness, such a person is moved by nature, as much in youth as in age.\n\nAnother person is simple, given to plainness, without deceit or affectation, speaking with craft and subtlety. A barbarian villain plays the orator, or counterfeits terms in eloquent language.\n\nIt would be unsightly, so wisdom or honor, to use rural language; it would be inconvenient. Briefly, every person ought to be diligent in following and keeping that nature inspires.\nSo that none unemployment nor vice be in the same world, wise tilers of the ground observe colonos: Seeds return crops to whoever sows them in the soil. An agriculturalist first seeks a turn for the plow. He plants here the crops that the region itself desires. Husbandmen, quick and not negligent, know their field and graffiti their plants according to the region's nature. He inserts vines in valleys, elms on hills and mountains, or on pendant cliffs. He is diligent in his vines' care. He sows his corn on fair fields and plains, choosing soil appropriate to every sort of grain. His willows and elders commonly grow in moist ground. For olives he chooses ground that is hard, stony, and dry. For chickpeas, he commonly chooses cold places. Frigid places are suitable for chestnuts. The myrtle and orange grow by the sea banks.\nIn high ground or hills rejoices the pear tree,\nBut the lotus and plain tree where waters often flow,\nSome love high dry ground: some watery and low,\nKnow thy complexion and, after thy nature,\nAnd lean to thy disposition: thou shalt be obedient to thine,\nAnd be diligent: follow thine own nature and disposition,\nSo that thou mayest know thine own nature: thou shalt remain with it,\nAnd be attentive to thine own: and follow it,\nIn order to know thine own nature: thou shalt remain with it,\nAnd be diligent: so that thou mayest protect thine own,\nWith thy own ingenuity,\nAnd with all thy power, persevere in the same,\nFor man becomes his own condition,\nAs thy own manners and wit inflame,\nSo use thy behavior in sadness, mirth, or game,\nIn counterfeiting other, use not to mourn nor jest,\nBut follow thy nature, which shall become the best,\nIt is hard to avoid: such inclination,\nAs man has by his nativity from the planets,\nAnd something contrary to man by the constellations,\nTo win is not easy, but great difficulty,\nWhen shall the bold lion leave his audacity,\nWhen shall the hind or hare leave their old fear and dread?\nOr leave they old rapine,\nwhen shall the wolf and bear\nFear the bold lion, what time leave,\nThe simple lamb: not fear the wolf, let see,\nWhen shall the ass forsake, his nature to be dull,\nOr when shall the false fox, forsake his cunning,\nWhen shall the diver leave, in waters to be,\nThe raven never sing, ass, swan, or nightingale,\nNor the crow nor cuckoo, like other birds small,\nThe roe buck nor doe shall never leave the woods,\nThe frog leave poles, nor hogs leave ordure,\nThe turtle cease to mourn, nor fish leave the flood,\nNor bees leave flowers sweet and fresh verdure,\nAll thing in their kind, obeyeth their nature,\nIt is not less folly, to strive against kind,\nThan a shipman to strive against both stream and wind,\nA mariner to wing his ship, by strength of ore,\nAgainst the stream striving, and wind to him contrary,\nOf time is cast backward, worse than he was before,\nArt, small thing avails, where nature does deny.\nUnto the door desired, seldom applies he:\nBe they never so stout, valiant and strong,\nOvercome by labor is all their force and might.\nLikewise, he who scorns, his gifts of nature,\nAnd others behave, would counterfeit always,\nHis own often he loves, of others nothing sure,\nAnd he who has one gift, and busy would try,\nIs like a fading shadow, another to carry,\nWhile he desires two, he is so deluded,\nThat of one and other, oftentimes he misses,\nBut if thou art compelled, without any refuge,\nAt this time before the praetors or tribunes.\nOfficium ignotum forte subire iubet: Ut quia verba tibi sint facienda discrete,\nCuiquam ne sit rhetor: grammaticeque minus.\n\nYou must take charge and burden of an unknown office:\nTo which a common well, as orator or judge,\nKnowing what belongs to it, in no way,\nAs if thou must prepare, after the common style,\nTo speak in a common place, in elegant terms,\nBeing both in rhetoric and grammar ignorant.\nThan before being constrained, you must well devise: consider carefully what is expedient and learn what you lack of men, ornate and wise. Fill your ignorance with diligent labor. Though you may not win praise or a prominent name, at least you may avoid rebuke and shame. By such provision, all may be gained, even if you get no name. Such a manner of living, as you have once begun, continue in the same and vary not rashly. By so changing your state, scorn and contempt are won. But a reasonable cause: constrain you to vary. And if your age is not contrary to this, then do that in changing, if it may be profitable. That your cause is honest, righteous, and reasonable - be not light as wind, but move with reason. As the cause requires, differ long, assay all, or you be variable. Be constant, but not hard or obstinate.\nIt is a sign of an unstable mind / light / and infatuated\nThe manner of your living / to change suddenly\nAnd great fault and folly / if it is done rashly\nBy little and by little / therefore your living changes\nFor sudden mutations / repugnants to nature\nAnd among acquaintances / as well as among strangers\nSuch changing / not wanting / be thou sure\nThan / other wisely changing / or in no state endure\nAn old tree transplanted / shall find small advantage\nNor an old bird taken / and closed in a cage\nHanging inside winds / blowing from north and west\nAnd unkindly served / such a bird loses her song\nBut young featherless birds / straight taken from the nest\nKnowing nothing of pleasure / may more suffer wrong\nAn hawk fed unkindly / cannot contain long\nWhat should a child do playing / with singing bird or fowl\nAs good (for the season) a cuckoo or an owl.\n\nAmong old parables / this often have I read.\nA villain's subject, or an jealous husband's wife,\nWho gradually mutters, \"for actions are not free from human suspicion.\nAnd a child's bird, woe and harshly treated,\nIn continual torment, deprived of their life,\nAnd at last consumed, with deep sorrowful thinking.\nTherefore, advise thee before thou changest estate,\nLest thou mourn to death, as wretched and unfortunate.\nIf thou art advanced, to room of dignity,\nThen void and exclude thine old and private mind,\nThyself be the magistrate, thou shalt seem to be the private one.\nSeek not as before, thine own utility,\nRemember how thy charge and office doth bind,\nTo seek the common welfare, leaving thine own behind,\nConsider, thou art set in place of great labor,\nTo serve a multitude: as head and governor,\nAnd rather hast thou name of labor, than honor.\nThe people speak to thee now: they feel, see, and understand,\nIt is useful that the public serve the private.\nIn this way, promoted to troublous dignity.\nIf you are a ruler, you are but a servant therefore. Note that people feel, see, and speak according to the disposition of the holy. Prefer common profit before private profit. Private behavior does not become a state. The lawyer, in pleading for his poor client, should be more himself. Observe what is becoming to a true majesty: mute your mouth and your habit. Before your own profit, you should uphold justice and right. But returning to our first intent, whether you be prelate, king, duke, baron or knight, or other governor of name, power, or might, observe comeliness, manners, or majesty. In word and habit, look and behave as seems fitting for your degree. Much is forbidden that is not becoming or seemly. These are not things to be prohibited in private, but they sound dishonest. (Latin: \"Moche thyng is forbidden, not comely nor seemy. Which are not things to be prohibited in private, but they sound dishonest. The praetor forbids many things, many things are censured as foolish, and many places are not worthy of note in another place or time.\")\nTo a private person or man living,\nIn one time and place, a thing may be praiseworthy,\nWhich after and elsewhere done, would be uncommendable.\nTherefore the wise father, renowned Sophocles,\nJudged meritoriously, his colleague Pericles.\nWhen the boy looked on: while he was giving sacred oaths,\nSitting in judgment with great authority,\nWas worthily blamed by his fellow Pericles,\nBecause he steadfastly beheld, and praised the beauty,\nOf a goodly stripling of stature excellent,\nWhich was present at that time in the judgment.\nIf this same Sophocles had afterward done the same,\nIn a place of sports, in the field or wrestling place,\nPericles should have had no reason to blame him.\nThus time is of sadness, and time is of solace,\nAnd place is of sadness, and pleasure in like case,\nThe chief point belonging to manners and reason.\nFor like a harp, persons should be considered in tune and in order, and age, place, and countenance should agree. To string things in agreement and tune the ears with melody, so that desirous ears may be pleased. It also seems that a citizen, living with others, should not wish to oppress them nor submit himself to be subdued by them. If they are of one state, they should avoid oppression and live in quietude as brothers, not unkindly subduing one another. Nor should the poorest person, simple, plain, just, and true, suffer himself to be subdued. Admitted to one right, he should not submit to any authority.\nAnd whoever the law commands to live in simplicity: be not too simple with everyone. While you want to be gentle: be wary of being lax. Do not appear ambitious and bold to anyone. Submit yourself: do not abandon it.\n\nDo not be so simple that all men despise you. While you want to behave the demure and patient, beware of being remiss or showing it in any way. Do not be too desirous until honor rises. Do not be proud or pert, such a rich person but decays. Submit yourself gladly, but cast that away. Be like your fellows, jocund and companionable.\n\nBe not disdainful or contemptuous towards your inferiors. Honor your elders, for they are worthy of honor if their living is. Do not fear too much their looks or rigor. For what man is infallible? What need does he have to fear? Often blame may be endured, but nothing can harm him.\nTherefore, or how much: should you avoid all time, as much as you are obliged to be free of turmoil. The sun alone makes this human being fearless. An unpopular faction: come, you lover of peace, consul; be tranquil in your own affairs.\n\nAnd with all your wisdom, give heed to this,\nSo that you may be faultless and clear of sin and crime,\nFor this very thing alone delivers man from fear.\nLove not discord nor strife to feed,\nBut love common concord as much as is in you,\nQuench strife and love peace; and grant fair tranquility.\n\nThose who have well performed public duties,\nSeek to guide the common good without deserved blame,\nHonor and revere those who are ancient,\nAnd those who presently exist also intend the same,\nHonor also those who live justly and virtuously,\nFor great is the pleasure.\n\nChildren behold their fathers in honor,\nAnd often young hearts are kindled with desire\nTo deserve like honor: by living virtuously.\nLike a candle, burned is one who is desirous of honor,\nIn hope to win honor, art's glory is ever rising,\nAnd virtue commended, rises to great flame,\nYoung noble hearts are kindled with the same,\n\nIf you be a stranger dwelling in a foreign city,\nMingle not with offices or matters concerning the city,\nNor yet the common order,\nOrder only your proper business,\nLest by much meddling, you win disquiet,\nAnd some one may bid the foreigner away,\nBut do not disdain to receive any who is kind to you in your city.\nBe hard towards outsiders: show yourself villainous.\nBut a citizen, despise not the foreigner,\nReceive every stranger with amiable manners,\nOne hard to strangers shows himself vile,\nMore like a tyrant than a man companionable,\nAnd proves himself as bad as an unreasonable beast,\nConsider that later, you yourself may be a foreigner.\nThan you should delete, as you would that men should delete with the cause that Lycaon turned his limbs: As harsh and savage as he was towards outsiders.\nAll men may not descend from high and noble blood,\nNor are all men born in one land of best name,\nWhat force of the country that the man be good,\nSome good for their country dwell often outshone,\nAnd often another wretch to his whole land is shame,\nShould men out of England: our Lord Jesus exclude,\nBecause he was born within the land of Jude,\nWhen from this wretched life at last you must depart,\nAnd come to heavenly gates to see,\nIt shall not be asked what country man you are,\nFrench, English, Scot, Lombard, Picard, or Flemish,\nBut only shall be asked your merit and living,\nA poor Scot of good life shall find himself better than,\nThan some rich Lombard or noble Englishman,\nTherefore, you should despise strangers in no manner.\nFor none other cause, but for like cruel disposition,\nLycaon the tyrant, as old poets do tell.\nWas I transformed into a raging cruel wolf,\nTo rage among beasts, excluded from pity,\nAs the first stranger had used cruelty towards us.\nCount every burden to the right tolerable,\nYou should believe that what is tolerable for you is tolerable,\nBut what is shameful will not be tolerable,\nShameful is heavy,\nAnd every labor without difficulty,\nBut the weight of uncleanness, consider it importable or repugnant to honest manners,\nConsider that overweight and labor it to flee,\nConsider all things grievous which may defile your fame,\nAnd nothing more pleasant than a whole and perfect name.\nUnnatural nature,\nKeep secret your members of uncleanness,\nWhich are in secret places of every creature,\nWhere nature is mistress: hid, covered, and obscure,\nA disgraced jester or vile lecher\nIs not so foul and shameless,\nBut that in test or game\nHis members he hides for fear of open shame.\nAnd therefore appearing on stage, naked as a player, Quasimodo in the scene said: I bind myself, prepare: Do not give anything that modest law forbids. Do not you then take: Who is more modest than he, Scaenicus? Impune, to whom it is allowed to be evil.\n\nIf his part requires, presented for acting,\nHe keeps his shameful parts hidden in a brake always,\nNot showing what nature has set in privacy,\nDo not let yourself be more shameless than he,\nWho without blame may boldly play his part,\nWhether honest or dishonest, according to his acting art,\nDo not give credit to such impure people, Nor believe the cynics who are like them,\nWho openly join, as shameless dogs,\nCommit nothing uncleanly, belonging to nature,\nAnd all words honest, which any man may name,\nLet us not esteem this vile sect, nor think this same,\nBut what nature charges: do it privately,\nDo not speak vile words before men openly.\nAbstain from vile words in speech and communication. Avoid grave words that corrupt good living. And if you must speak, use circumlocution for unclean matters. Let your mind and tongue be honest at all times. Foul words spoken often blind reason.\n\nAvoid urging vile words to penetrate deep into my mind. Reject them as you would things that you despise. Reject lubricity as you would a foul place or thing.\n\nBoth speakers and hearers are inflamed with vile thoughts, and in entering the secrets of the mind, they trouble it where it was once quiet. Therefore, avoid words that lead to shame. As you would avoid vile places or things that stink.\nOr, to escape assimilar sleepy garments,\nFor like ill saucers hurt the head and brain.\nAnd such vile words do good manners delay,\nPersuading quiet minds with hidden and secret wounds,\nBoth thought, words, and living utterly confound,\nAnd briefly to conclude, the life of every age\nMay clearly be judged by gesture and language.\nNone ought with any craft or science interfere,\nTo babble loudly and argue the same,\nWithout he have learned and be expert in it.\nFor often some is present, not much known by fame,\nWho in the same science is worthy to have a name,\nAnd might such foolish words plainly deny,\nOr here him with silence: and scorn him privately.\nIf thou art somewhat expert in true Latin:\nGreek, little learned, do not dispute with thy mouth.\nWhat shouldst thou babble of strong words of Greek?\nOr if you had all your disciples in Greek, or had learned Latin to dispute, what need is there for you to seek, and surely your lecture would scarcely be worth a leek, if you take upon you a comment on Duyd or Uyrgyle, not knowing little of Latin. Who studies laws: let him dismiss the doctors. An old wife would scarcely give audience to him, A merchant disputing against a divine, would be an unseemly thing and a sign of insolence. Let every wise man stick to his own science. For he who meddles with every faculty is either a stupid fool or a proud peevish person. Furthermore, in going, a man ought to be diligent. In his coming, he should possess charm, For he who is always open to all, is plainly visible to all. To keep honest manners and orderly comeliness, since the same is evident to all men, and often the gate shows constance or rash unstableness. Men judge harshly the pace, for by the same we see a wild mind unquiet or prudent gravity.\nAnd briefly the mind often declares, for indeed the progress of the soul is grave and heavy, not sluggish nor hasty, but between these two, love maintains a temperate measure. It is unseemly (as a crane) to stride with a lost countenance, which is a plain sign of pride. It seems not fitting to proceed with rolling countenance, with legs and arms shaking on every side. It is not becoming: walk, if you must, but not in a striding manner, not as paltry, nor solemnly proceed as we behold a bride led stately to the church on her chief day of pride. Nor is it laudable for your pace to be untempered, as men bearing dishes to a lord's table. Nor is it becoming to run off hastily. Do not be too tame, lest you cut yourself down too much, or be ankle-deep in water. Do not pant, as weary, fainted, and fatigued.\nNor yet go drooping, in manner of a spy,\nNor gasping on the ground: as one infatuated,\nAs in other things, is manner temperate.\nSo in going require modesty and honesty.\nFor by outward gesture, hide hidden thoughts.\nLikewise, in going, laude and comeliness,\nNot less in words, form and decorum,\nSo soberly speaking, with seemly gravity,\nThou mayest find great praises and no less,\nPronouncing thy words with humble honesty,\nAmong old companions, if the fortune be,\nOr dear faithful friends, proved steadfast and sure,\nPronounce then thy speech low: merry and demure.\nBut lo, thou must need speak, before a common audience,\nExalt thy words: with more containment,\nOr thy right defending, speak with audacity,\nThat men may more plainly here thy intention.\nBeware, by rash words, to raise dissension.\nThough thou speak with stomach, pronounce plain and clear,\nThat all may perceive, which shall thy words here.\nIf clear voice is denied nature, learn tame speech through cure and exercise. If you speak of sadness, look sad and be demure. If you speak of sports, take merry countenance. Use sadness in deeds and other circumstances rather than in words, and let your life show forth sad gravity rather than counterfeit pensiveness. Season your speech with wisdom and prudence. Judgment is worth more than severity in speech. Let your countenance be what you will, but give place to your fellow and listen to his wisdom. Sometimes less honor lies in speaking than in keeping silence, and often great praise may be gained by being overcome. Speak truth and do not flatter or gloss over as some do. With none corryfavell, if your party is sure, but in your opinion observe measure. Maintain none opinion in a stubborn manner. Be veridicus (truthful), none of your words will follow suit. But in this matter, there should be a certain moderation. For it is certainly sufficient to disagree. To whom you do not consent, desist from speaking shamefully.\nContend not in words with such as thou shalt disagree with. In communication, enough is to show the contrary party: in mind to disagree and where as two others do not consent, yet speak no rebukes or violent words. When thou thyself hast spoken, hear thy companions. Thou art alone shameful if thou speak only without suffering any to thine opinions. Make any answer to reason or reply if any keeps opinion contending frowardly. Give place for the season, all if his part be wrong. Lest both fall to brawling or some stripes among. When anything is said not pleasant to thee, yet trouble not others willing to hear the same. For some men have pleasure and great felicity to hear that which other disdain, refuse, and blame.\n\nNon-willingly listen to others: this, because thou findest it not worth carrying on. Do not force others to speak: let each one who speaks depart and reason prevail.\nIf you want to be considered polite and have a good reputation,\nPeople will gladly say whatever they will,\nSpeak seldom and little as you may,\nMen often regret excessive words,\nBut seldom regret silence,\nTherefore scarcely speaking is considered great virtue,\nA fool is known by negligent speech,\nAnd to babble incessantly in words is imprudent,\nIf a fool could keep silent,\nHe would be reputed a man of wisdom,\nWhere a man is disposed to excessive words,\nDo not apologize for what you say,\nBut speaking randomly,\nIf you wish to be heavy or sad in appearance,\nAs your nature requires or accustomed behavior,\nObserve your own manner,\nBut blame none other for being glad.\nDispise not the parson, though purer he be not,\nSit with him contemptus, for purer in council and deed am I, and yet I myself rejoice.\nWhen you speak, beware lest your speech slip out unintended words that lie hidden in your heart.\nOf clothing, learning, birth, eloquence,\nOf riches or anything else, it is more opportune for him than for you.\nRather help him with deed and counsel of prudence,\nAnd while you are speaking, give heed to this sentence:\nBeware that no words, unadvisedly from the start,\nDisclose hidden faults and secrets in your heart.\nBlame not the man absent, as detractor unkind,\nFor in your doing so, I regard you as a cowardly taunter, attempting one behind,\nWhen his wretched power is nothing able in presence.\nBeware, lest you blame yourself as culpable,\nWhile you blame another for fault that is in him,\nWhose life you follow in all enormity.\nBe no talebearer, use not detraction,\nSow not bitter seeds for maintaining discord.\nDo not paint your language with flattery,\nWhen you speak to whom you address,\nDisperse not slanders in token or word,\nWhisper no new tales in church, street, or board,\nDisdain not the poor parson with words of rigor,\nTo all men in speaking, use reverent honor,\nBut rather endeavor: yourself in communicating,\nHe who truly studies seems to love,\nNo one loves unless he is loved in return,\nTo seem to all men loving and amiable,\nProve yourself loving, for love is proven to be this thing,\nExcept for him who loves not, no man can find love stable,\nThis saying is true and often found probable,\nIf you would find favor or love: first sow the seed,\nShow love to win love in word, heart and deed,\nWith fair pleasant words, win favor of all men,\nPlacid words bring grace to the calm friend,\nAnd keep old friendship ever,\nDo not question anyone sharply or with threatening voice,\nI respond mildly: you will give easily.\nAnd use no words to break old friendship.\nWith speech win favor and so behave,\nTo maintain that favor with true humanity,\nA friend is gained with difficulty,\nDemand no question with rigorous words,\nAnswer with demure and amorous words,\nComing none too much with excessive words,\nDo not excessively extol what is already praised,\nNor press anyone,\nPraise and blame in measure,\nBut in both use measure, and do what none can call unjust,\nIn any of both parts, to greatly particularize,\nFurthermore, in language, take no delight,\nFor to wound any person with words in absence,\nWho marks the absence with greater affection and hates,\nBelieves the absent to be no less than himself.\n\"Nor shall any, out of sight, slander or backbite you. If those present have clear reason, wit, or intelligence, they will think that you will commit the same acts when they are out of sight and blame you for it. And just as you do to one, so will you do to another. All men will mark and hate your manners.\n\nNo one will believe them: all, not even if he were your brother. But you will serve him in the same way in your absence.\n\nAgain I warn you as I did but late. Let no man flatter you, nor you flatter any man. For both are like error, which wise men disallow.\n\nBeware of winning no friends through flattery. Ill-won and inconstant, such friendship will be. And those who flatter with fair words are no surer friends or lovers to you.\n\nIn such feigned friendship, little is certain. If any wicked person praises you, set nothing by it.\"\nFor wretched people, praise is shame and villainy. Therefore, they count their praise and commendation as false laud for the wicked. Summa etenim laus eis displicuisse malis. If thou art not worthy, they disdain thee as rebuke and blame. Disdain of ill-livings, their adulation. And if they disdain thee, ascribe the same to thee. Their disdain is praise, their praise rebuke and shame. No better token can be of honest men than to be hated by vile wretches. When false adulation comes with fair words, it is difficult for ears to close. And flatterers count it a mastery and principal labor. These are the mermaids whom men call Serenis, and marvelous monsters by song and melody. Blind people inducing them to deadly error.\n\nDifficile est blasdis verbis bis occludere aures. Egregium idque refertur opus. (Note: This Latin passage translates to \"It is difficult for foul words to close the ears.\" and \"This work is excellent and remarkable.\")\nI count the same monsters,\nWhose flattering harmony Ulixes despised, and shunned,\nPreserving himself and all his company,\nIn flatterers, I count greater than sycophants,\nFor sycophants and railers use vices to blame,\nBut false-smiling flatterers are wont to cloak the same.\nA patient suffering,\nFeels the disease: I am called \"age\"\nCan keep him from danger,\nOf dangerous meats,\nAnd busy is he to find medicine therefore,\nBut an unknown, perilous ailment,\nThe sick man suspects,\nNo matter how dangerous,\nFor hideous symptoms producing,\nNo cure nor remedy till at last he perishes,\nSuddenly atoning.\nWhat hideous thing appears,\nIn woman-child or man.\nAnon is regarded as lightly curable: the wounds that are visible exteriorly are easily curable, but those that lie hidden within are not. But hydros discerns a wise surgeon. So: found is a blamer, often seasonally profitable. But sweet glossing flatterers are always discernible. It is better to be blamed by a friend who is faithful, than by a flattering foe to receive a Judas kiss. Study not outwardly among the common people. Be nothing other than you are inwardly. Nor in your own conceit suppose you are not. More foolish than you are for both are alike. Nor customize yourself to boast and magnify of valiant deeds of kindred or riches. Such vain words are signs of folly. It is folly to boast of kindred or lineage. The laude is in your kin, perhaps nothing in it. Or to boast of riches, since fortune is volatile.\nAnd folly is to boast of strength or beauty\nWhen sickness assails both are but vainty\nIt is folly to boast: of such frail things\nA man is noble only by virtue or skill\nIt seems none to be proclaimed by boasting\nNo one should laud another more than himself\nNor is it becoming to obstruct another's fame\nWith malice or envy, nor yet in similar cases\nSing not your own praises: both are equally culpable\nFor just as the wise man does not reveal his faults\nSo neither should he reveal his virtues\nNor does his vice reveal itself: before the common people\nRightly he is well aware not to speak proudly and haughtily\nTo preach forth his virtues: exalted to be\nThis is a proverb: sounding to truth.\nOf your own mouth / your praise is not praiseworthy,\nBut others' commendation is greatly to be commended.\nSuch boasting becomes / a brainless southerner.\nA laud (as it is said) from one's own mouth scorns the ear,\nParticularly false: worthy of a knightly man.\nOne scarcely dares to receive / young chickens from a hen.\nSuch cracking reveals / a heart of small valor.\nFor the greatest crackers / are not the boldest men.\nSome think them fit enough / to fight with nine or ten.\nBut if a scolding woman fought hand to hand with him,\nHe would not be manly / he would quail to withstand.\nTherefore / cease your cracking / and order your living.\nBe more like this / that you may be distinguished from them: in poverty.\nIn doing manly deeds / according to virtue,\nThose who come after you and all your whole outpouring,\nMay see good example / your acts to follow.\nBut certainly that fool / who shows his faults,\nTo many is boasting or enjoying the same,\nOf all may be counted / a madman without shame.\nAlways he is worthy / of utter punishment.\nFor if his life be such / as he boasts, he deserves / the cruelty for torment\nBut if he boasts of vice / yet the judge is innocent,\nyet the wretch is worthy / of punishment and care.\nFor whoever slanders himself / whom can he spare?\nBut this notwithstanding, if you are of a tame disposition, it may happen {quam} fi\nAnd if people know not / your conscience,\nYou may show it forth / if it is true in the\nBut beware (in showing) of pride and insolence,\nOf any faculty / if you have experience,\nDo that men may know it / but\nThat the same be not harmful / or grievous to no man.\nBy boasting of the same / or other business,\nNo one kindles / unto their displeasure or quietness contrary,\nAs by this example / you may perceive expressly.\nNo one confines in a corner / a kindled lamp,\nNor carries it over near / the same / again does it carry\nBetween both is measure / so hide not your craftiness,\nNor show it not too much / by cracking or boasting.\nBut those who inhabit / among neighbors unkind.\nMay praise his own gifts and defend his own part,\nFor envy and malice blind so many wretches,\nWho else would not at all receive his virtues,\nBut beyond his bonds he should not extend,\nLest his gifts known: heaping and augmenting envy,\nAnd causing him to live much more unsettled,\nSince all worldly glory is small and transitory,\nGlory is not to be sought in vain,\nIt knows not is: as vain is the pursuit of glory,\nWhat a man desires ought not to be counted wise,\nVain is all glory, now I have told you twice,\nFor what good do wretches do any time or tide,\nWe ourselves do not perform it, but God who is our guide,\nAnd therefore all glory, all praise, laude and honor,\nAs is due to the Father, heavenly and celestial,\nGlory is the response of Christ that teaches us this,\nUnworthy as we are.\nSo teaches the holy church, the spouse of our Savior:\n\nWhyever temporal glory or honor is given to mortal people here on earth, such honor and glory may be called vain, as transient and not able to remain. If you are compelled to blame any person, do not seem to reprove him with anger, but behave towards him with all demureness, not led by malice, but rather from good love. Often a great blamer is little for bearing, but rather makes things worse by excessive cruelty. Instead, a merciful blamer is of great use to the fragile offender by demure countenance. Often, nothing profits from a glad cheer when rage rages in vain. Be ready for forgiveness and bid the guilty one to repent, not to have the same mercy if they transgress again. If you love the sinner and words cannot restrain him from his folly, then it is for us to act as fetters or prison to sober his fury.\nBetter is to endure suffering for a time rather than empty words: I value myself more. Turn away from prisons: bind my feet. Do not go far in accusing, raging and chiding for any crime or sin Against such as are not of your own kind If you are wise, follow the manner you can, of a wise physician or healer. For flesh they cut out from a woman child or man In the most easy manner, only for this intent To restore health to the painful patient So blame with wisdom your friend above all things Lest you gain hatred by rigorous chiding A mirror is clear but iron, steel and brass Are more effective in enduring great blows Or receiving sharp strokes So man must be treated as seems their nature\nSome may speak to me with fair words, demure. Therefore blame seldom, and without injury. And when you see none other remedy, if another blames or reproaches me, let him who advises me to endure patiently. If he advises my profit, let me not regard his rebukes nor his words lightly. For if I have done wrong, I am worthy of blame. So did he who advised profit to me, if I am not culpable. Yet he thought it profitable for himself. And not worse am I, rebuked, than if I were a reprobate. And certainly, it is better to suffer sharp words and unkind from a friend, spoken for good intent, than to have fair speech and fraudulent from an enemy. The one would profit me all if he seemed not so. But often glossed language cloaks a mortal foe. If any testing foes join together as burr to burr, assail me with malice, to provoke wrath, grinding and gnashing, as does a butcher's curse. For get thee not suffering nor thine old grief.\nDisdain such wretches, either here or at sea,\nWho lack good manners, reason and wisdom.\nOne should despise them in the best manner possible.\nOh, how much it grieves, a subtle one for mortals,\nHeu qua\u0304tum nocu, without sword or weapon,\nIf by words he falls, from your wonted gravity,\nTherefore, if you are wise, work according to my counsel.\nDo not let such a scolder and hound of hell,\nThough his mouth be malicious: let him bark and bleed.\nLet no unworthy word proceed from your mouth.\nFurthermore, intend in communication\nThat you do not deviate from your purpose,\nMake digression not so far, wandering,\nBut that you may return to purpose by light returning,\nLest some mock you in plain words,\nSaying, \"Sir, consider: it draws fast to night.\"\nAt last, drawing to purpose, return while it is light.\nNow briefly concluding, when you shall feel, Deni{que}, cum sentis socios, your companions, grow grave.\nThy long speech tedious to thy fellows present, cease and proceed no more tedious to be. For short song and pleasant is most convenient, and short tale commended is best of men prudent. As small meat provokes a greedy appetite, so short speech gives delight to hearers. Desire no abode: of marble and pictured, or curiously graven. Such building besemeth an emperor or king. But before all other, it seems God's house. Ofttime the house shows proud mind, gloryous. Wherefore, seek in housing holsome comfort. Rather than proud building or curiosity, And whether thou shalt build it other for her thy house, Mark if it be necessary and competent to thee. Seek more ease and profit than graving gloryous. Since houses are built for man's necessity, And only for man's use and comfort. Prepare thy abiding and habitation According to thy need, thy use and occupation.\nSeek not pleasure in external adornment, but find delight in your inner self. In decorating your houses with costly ornaments, outer adornment is pomp and small avail. First, adorn and clean the house of your intent. Then clean your bedroom from all unpleasant scents. In a small, clean, and sweet-smelling room, there is sufficient space and plenty of pleasure. If you are so inclined: it will provide you with sweet scents and some pleasures, which are yours to enjoy. Spend much time in your home throughout your life, and dwell in it day and night. Therefore, adorn it with fragrant herbs and perfumes. Make it sweet in scent and pleasing to the sight, so that this pleasant cell is adorned in the best way.\nMay declare and fulfill the cleanseness/and therefore, the householder and master of the house should not be known as beautiful from the house. But the house should be celebrated by the lord. It is not fitting: that the whole splendor seeks you from the house. The house rather pleases the lord himself.\n\nOught not to be noted by sumptuous building,\nNor by outward graying or curious works,\nBut let the house be praised more after his living,\nUnto your laude and honor, it is but little thing\nThat on your fair building: your name should depend\nyet the building somewhat: the master may commend\n\nLet not this old sentence, which people often repeat,\nBe spoken against you: \"How disparate is your lord from you,\nAn old house: the lord is greatly discordant with you.\"\nI myself have often heard this in my time.\n\nAgainst what has been spoken, record this,\nO noble manor/O ancient house,\nHow greatly discordant is your lord with you,\nFor often in my time, I have heard this word.\nAlas, noble building,\nHow much unlike is your master and lord to all things spoken here concerning building curious,\nNo etia major, condas maior - a palatial tutor: Qua: modo praescriptus,\n\nConcerning the city, you must understand this likewise,\nForbidding great building sumptuous,\nAnd houses superfluous in country or open land,\nFor of many folly's, this one I count the most foolish,\nTo build costly cages in forest, park, or wood,\nWhich cannot do good to any man or beast,\n\nSo govern your gesture, of body foot and hand,\nOf countenance, eyes, and mouth, with fair semblance,\nThat whoever beholds you may see and understand\nYour inward behavior by outward countenance,\nAnd where you see other of from ward governance and gesture dishonest,\nAgainst nature and skill consider that like gesture should be deemed as ill.\nAnd whom you regard as well-managed, dispose yourself: if you have doubts, let Fides (the Roman goddess of faith and trust) be your counselor. Poets and painters will advise you in verses and pictures. Interrogate others: what seems to be the work?\n\nFollow their manners in mannerly behavior.\nAnd if you are in doubt or fear of uncertainty,\nSeek counsel from friends, proven loyal and sure.\nSo poets and painters: in verses and pictures,\nSeek counsel from others inquiring their sentiment,\nTo their own discretion, before they give credence.\n\nIn like manner behave yourself, and this in any way you please.\nDo not follow the arts of vice or foul occupation.\nBy wretched covetousness do not pursue great riches.\nFlee dishonest lucre, by frauds or falseness.\nUgly lucre is loathsome, both to the good and to man,\nAnd causes the getter often to forsake his purpose.\nFor thereby the soul is in danger of being spoiled,\nAnd the same defiled with the name of vileness.\nAnd man wins hatred/rancor and ill-will, therefore, fly from the spot of simony and all manner of brokages: of cloaked usage. By frauds and falsehood, do not extend your good. For goods falsely obtained come seldom to good ends. Wherefore be no toller, catchpole, nor customer. Quare non custos portus: no foenoris auctor, no lanius, caupo. No broker nor botcher, no summer nor serjeant. Be thou none Inholder, hosteler, nor taverner. No brygging excise-collector, nor yet bailiff errant. An Official or sheriff are honest but right skant. The most of this number lives by double tolling. By cloked extortion, by frauds and by poling. Wherefore, these and other like ones hurt both name and reputation. And all such crafts are vile and scant laudable. Whose work (and not conying) is used or yet bought in shops or in sale, of good conying is nothing. Nor yet wit nor wisdom, but get where disc.\nNothing is praiseworthy in cunning cookery;\nNothing reveals what is hidden in the tavern, or in the innkeeper's shop, for the sake of gluttony.\nBy saucy equitation and prodigal meals,\nKindling carnal lusts through gluttony,\nThe dice are damnable, and fury infernal,\nVain dancing is unworthy to arouse carnal lusts,\nUgly jesters and pipers by wanton melody,\nAnd songs excite youth often to ribaldry,\nA poor petty merchant or peddler is but vile,\nA thin merchant: he himself is dirty and base,\nWhoever buys such merchandise suddenly and returns it,\nIs a perjurer, a vain man, always accustomed to be so,\nNothing exists in vain, and he is more corrupt through base deceit,\nAnd men deceive and neglect the gods,\nIf the merchant is great or rich in prime merchandise,\nHe is not worthy of praise, even if he is full.\nAnd such as now being, retail again at once,\nThese frequent comrades of fraud, perjury, and deceit.\nAnd it is harder for tongues to restrain\nThan a vain perjurer, night is more vile certain\nFor himself, he swears falsely, by wretched covetousness\nBoth men he defrauds, and God does he despise\nBut a famous merchant: great, rich, and abundant\nAnd righteously dealing is not vituperable\nBut worthy to converse with great rulers\nAs in court and city, necessary and profitable\nBut such a merchant is counted more laudable\nTo leave court and city when he has had enough\nAnd to be a husband, to guide the way and plow\nFor among all crafts and worldly busyness,\nNothing is better or more worthy than tilling the third [thing],\nWhich, receiving little, gives much in return.\nNo thing is more lauded than tilling the ground.\nWhich is why little labor yields great riches,\nAnd a small seed receiving causes the lord to abound\nIn plenty, with which all, both he and his are found,\nAnd healthy for the body is this same exercise,\nAnd also to the soul, quenching the root of vice.\nWhylom the great Romans, most mighty conquerors,\nTo whom the whole world was subjected and bound,\nThese once victors of the world, with modest hands,\nDid not shrink from taking the same labors,\nAnd often such fathers were found in the fields,\nWho were called from plowing to the empyrean,\nAt princes' requests and the common great desire.\nThe curia compelled the patres to leave the fields.\nThey made emperors over the whole world,\nAnd some others were called to dig up royal lands,\nAs dictators, consuls, and prudent senators.\nAfter great deeds and deserved honors,\nThey left their great lordships and, afterwards,\nWere right willing to return to the quiet fields\nAnd plow again. Thus, Roman laws\nCompelled men to be rural,\nFor sober behavior and wise frugality,\nFrom plow to be princes in room imperial.\nQuis hodie est consul, qui bubulcus erat.\nSome day was lifted to great authority\nWas once a court with poverty\nThus of all labors and every exercise,\nThe tileman's labor is counted of most price.\nAmong artificers, the wise surgeon is lauded: et archi Tectus, who teaches craftsmen to build,\nIs not a little lauded, and for necessity,\nAnd no less is lauded the good physician,\nAnd more who leans to right and equity,\nMasons, carpenters, and other such as are\nNeedful for man's life and greatly profitable,\nMay well be admitted, as commendable crafts.\nBut no manner of science, no craft nor exercise,\nCan be in itself so good and necessary,\nBut that it may be blamed and obscured by vice,\nIf the same is used wrong and to way contrary,\nIn all things discretion is guide and luminary,\nIt sustains that which it nourishes and illuminates,\nAnd all things directs in order and measure.\nDesire not any office nor cure in any way\nExactors, do not be hasty in receiving if it is returned with grace: do not become a sluggish receiver yourself. Do not believe too quickly what is reported by every person. Often what a bad tongue reports is false.\n\nIf it is not required, give it to the one who asks for it.\nIf you think the able, do not despise the same.\nAnd thank the giver with sincere humanity.\nGive not hasty belief to the voice of the common man.\nFor often evil tongues confederate and apply\nThemselves to flattery or lying\nAnd lewd ones under the color of plain simplicity.\nOften evil ones inquire under the name of simplicity: they report falsehoods and lead the way to good men. Resist the arts of historians as much as you can.\nLook away from what they say, and look away from what they do.\n\nComposing their lies, they often craftily supplant good people and men of honesty.\nThis is their chief study and friendly policy.\nResist such wretches and their words.\nDispise what they say, and despise their deeds.\nFor all is but flattery or guile that they devise.\nShew thyself most humble and mild, placid in studies, for it is what you owe the most: the more you can do it. But if your comforts are slight, do not appear to be pitied by all.\n\nWhen wealth and riches abound, be most courteous to man, woman, and child. The more you may, the more strictly are you bound. And though you have little, yet do not shrink from it.\n\nTake comfort to yourself in hope of better speed. Nor let all men know your misery and need. When yourself are waylaid, your need and misery, do not grieve for yourself: tell another of his comforts. Do not appear to be unwilling to your own goods. Learn always to love: let it not be a great concern. From whom you learn, let it be sufficient for him to have spoken.\n\nCome not from others' wealth, ease, and quietness. Lest you seem to murmur through malice and envy. Against others' fortune, health, honor, and riches, love ever to learn, wisdom and goodness. Nor of whom you learn, do you need to discern.\nLet it be sufficient for good manners to learn, and teach what you have learned to others, who desire to know. You know this: teach others; remember that you learned it from others before. To those who value learning as a treasure and store, do not exhaust your wit and brain on obstinate dullards. In apt minds, learning grows more. Remember what you learned of others; let others learn from you. Nor should you make free science subject to too many. Now my muse, Thalia, urges me to conclude. Iam[que] operi finem nostro praescribe Thalia. In a more opportune time, I will gladly express what remains, but a good reader should pardon my tedious rudeness. For only my purpose is to profit the young and tender minds with manners. As a raised table with white color laid out.\nI am an assistant designed to help with text cleaning and understanding. Based on your instructions, I will clean the given text while preserving its original content as much as possible.\n\nInput Text: \"Is ready to receive all manner of picture So is youth disposed, as commonly is said To all good or ill manners, as men put them in use But though unto the worst, youth leans of nature Yet an earthen vessel is ever sweet or sour And after still keeps taste of the first liquor Which men at beginning, for season put therein So wild youth abused first with frail pleasures blind Long after his prone, and readier to sin For folly by custom often turns unto blind That none wholesome doctrine can raise it from thy mind Wherefore: O tender youth, look on this small treatise And leave bare ballads moving the mind to vice Read this little treatise, O juventus of England, And as mirror of good manners: ye chiefly of London And when thou it reading shalt perfectly understand Give thou praise and thanks to Gyles Alington Knight At whose precept this treatise was begun If this doth thee profit, that shall my mind excite Of more fruitful matters after this to write. \u00b6 Finis.\"\n\nCleaned Text: Is ready to receive all manner of picture. So is youth disposed, as commonly is said, to all good or ill manners, as men put them into use. But though unto the worst, youth leans of nature, yet an earthen vessel is ever sweet or sour, and after still keeps the taste of the first liquor. Which men at beginning, for season, put therein. So wild youth, abused first with frail pleasures, blind, long after his prone, and readier to sin, for folly by custom often turns unto blind, that none wholesome doctrine can raise it from thy mind. Wherefore: O tender youth, look on this small treatise, and leave bare ballads moving the mind to vice. Read this little treatise, O juventus of England, and as a mirror of good manners: ye chiefly of London. And when thou it reading shalt perfectly understand, give thou praise and thanks to Gyles Alington, Knight, at whose precept this treatise was begun. If this doth thee profit, that shall my mind excite of more fruitful matters after this to write. \u00b6 Finis.\n\u00b6 Thus endeth the ryght frutefull matter of the foure Uertues cardynall: Im\u2223prynted by Rychard Pynson: pryn ter vnto the kynges noble gra\u2223ce: with his gracyous pry\u2223uylege / the whiche bo\u00a6ke I haue pryn\u2223ted / at the instan\u2223ce & request / of the ryght no\u00a6ble Rychard yerle of Kent.\nprinter's or publisher's device", "creation_year": 1518, "creation_year_earliest": 1518, "creation_year_latest": 1518, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Because the memory is the human being's fragile retainer, it has been greatly helped by the introduction of: reasons concluding in writing, the authorities of saints and discrete men, seemingly historical accounts and worthy examples. Now, in this present time, the scripts are multiplied through the art and ingenious practice of printing, such that many fair and commodious signs and examples have been had, which few people had books and knowledge of before. Now they are put forth and widely distributed for such a little price that it cannot be easily lessened. Nevertheless, because of the common understanding, which is better suited to retain the histories and examples than other things, various histories are:\nThe text speaks of a history named \"The History of Oliver of Castille and Arthur of Algarve, his loyal friend. Among other stories, this one is included, which tells of their virtues and their adversities and marvelous fortunes and adventures. These events ended in a solitary state, due to their great loyalty, ardent charity, prudence, and promises.\n\nChapter 1. The Nativity of Oliver of Castille and the death of his mother.\nChapter 1.\nThe birth and baptism of Oliver of Castille, and the burial of his mother's body. The embassies were dispatched to marry the king again.\n\nChapter 2.\nThe marriage treatment between the queen of Algarve, Arthur's mother, and Oliver's father, the king of Castille.\n\nChapter 3.\nHow the king of Castille married the queen of Algarve, and led her into Castille with her son Arthur, who resembled Oliver.\nChapter V. How Oliver and Arthur were put to learning, and of the Justices made by them.\n\nChapter VI. How the Queen of Castile began to love Oliver dishonestly.\n\nChapter VII. How the queen gave Oliver to understand that she loved him carnally, and of Oliver's courteous responses.\n\nChapter VIII. How Oliver left behind all the troubles of his stepmother's requests, and how he prayed God to withdraw her from her carnal desire.\n\nChapter IX. How the queen again declared her passion to Oliver, desiring him to fulfill her carnal desire, and of Oliver's fair denial.\n\nChapter X. How Oliver refused the queen, his stepmother, utterly of all her dishonest love. And how she threatened him with death.\n\nChapter XI. How Oliver remained alone in his chamber where he made various complaints, and of the letter he wrote to his fellow, and what he should know if he had anything but good.\n\nChapter XI. How Oliver departed all alone without company.\nChapter xii.\nHow Arthur of Algarve came into his brother Oliver's chamber, who was greatly distressed at his departure.\n\nChapter xiii.\nHow the King of Castile came into Oliver's chamber and the great sorrow he showed finding him there.\n\nChapter xiv.\nHow the King sent for his son and the lamentation of the queen when she saw that all sorrow had come about through her.\n\nChapter xv.\nOf the great fortune that happened to Oliver on the sea and how he and the English knight were preserved from drowning.\n\nChapter xvi.\nHow Oliver's knight died.\n\nChapter xvii.\nHow Oliver buried the knight and of the customs published in England, and he who should do best was to have the king's daughter as wife.\n\nChapter xviii.\nHow Oliver was assaulted by thieves, whom he killed, and what happened to him on the way.\nChapter XIX.\nA knight came and comforted Oliver, and of the promises they had made to each other.\n\nChapter XX.\nHow Oliver came to the hermitage.\n\nChapter XXI.\nHow Oliver saw various knights and other people\nin great estate and differently clothed.\n\nChapter XXII.\nOf the great joy that Oliver had when he saw the fair horses and the rich clothing that his knight had brought him, and how he armed him, and of the wealth and beauty of the fair Helayne, the king of England's daughter.\n\nChapter XXIII.\nOf the great marvels.\n\nChapter XXV.\nHow Oliver returned to the hermitage the second time without being recognized.\n\nChapter XXVI.\nHow Oliver came the second time to the tournament and how he won the sign of the defendants of the Just.\n\nChapter XXVII.\nHow Oliver withdrew himself into the hermitage after he had conquered the tournament, and of the displeasure of the king and his daughter due to the deed-men.\nHow Oliver came into the tournament on the third day and carried off the honor above all by his great prowess, and how the king commanded twenty knights to take him, and to the end he knew what he was. (Chapter 23)\n\nHow Oliver was taken by the knights whom the king had commanded, and how his servants devised a way, & how he found clothes and finances. (Chapter 29)\n\nHow Oliver found great finances, servants and clothes, and how he was led to the banquet and into the court with great honor from the knights who had taken him. (Chapter 30)\n\nHow Oliver came into the court of the king of England, where he was received with great reverence from the king and all the other lords and ladies. (Chapter 31)\n\nHow in secret the price was arranged for Oliver by the judges commissioned, and the council of the king approved to advise Oliver. (Chapter 32)\n\nHow the king of England came towards his daughter and demanded her to whom it seemed that the price belonged. (Chapter 33)\n[Chapter 32:\nHow the price of the tournament was brought to Oliver by various lords and ladies, and what was the price.\n\nChapter 34:\nHow Oliver requested the king of England to retain him from his court, and that he might be heard before his daughter Helayne, who was granted to him.\n\nChapter 35:\nHow Oliver was retained from the king's court and heard before his daughter, and made the oath customary.\n\nChapter 36:\nHow Oliver was surprised by the love of Helayne and cut his finger in serving her.\n\nChapter 38:\nHow Oliver lay down sick, and how Helayne was sick for him also, and how, by her father's leave, she went and visited him.\n\nChapter 39:\nHow, after the fair Helayne had visited him, Oliver came into the court, and of the messenger of the king of Ireland who came and asked the king for fire and blood.]\n\"\"How Oliver came against a town that the Irish had, and sent letters to the king of England that his enemies were defeated and fled. Chapter 40.\nHow Oliver entered Ireland and besieged a castle which was relieved by four castles; these he defeated. Chapter 44.\nHow the king of Ireland surrendered the castle and town. Chapter 45.\nHow Oliver sent to announce his coming to the king of England and the honor done to him. Chapter 46.\nHow Oliver came to the court accompanied by seven Irish princes, whom he presented to the king of England. Chapter 47.\nHow the king of England gave his daughter Helen to Oliver in marriage. Chapter 48.\nHow the king made Oliver rise who was on his knees, and their gracious words and how...\"\"\"\nOlyuer handfest the fayre Helayne. Capitulo. xlviij.\n\u00b6How Olyuer wedded the fayre Helayne / and of the so\u00a6lemp\n\u00b6How Olyuer was vertuous in appesynge noyses &\ndebates / and how his wyfe was with chylde of a sayre\nsone. Capitulo. L.\n\u00b6How Olyuer wente on huntynge / and of the vysyon\nof his wyfe y\u2022 whiche she tolde vnto her husba\u0304de. Ca. li.\n\u00b6How the sone of the kynge of Irlonde of whome Oly\u2223uer\nhad slayne his fader at the torneyment founde Oly\u2223uer\nall alone from his men / and toke hym prysoner / and\nof the grete dole that was made for hym. Capitulo. li\n\u00b6How Arthur of Algarbe was regent of Castylle / and\nof the enterpryse that he made for to fynde his felowe o\u2223lyuer. Capitulo. liij.\n\u00b6How Arthur departed and put hym on the waye for\nto fynde his felowe Olyuer / & of his aduentures. liiij.\n\u00b6How Arthur slewe a meruaylous beest in ye forest. lv.\n\u00b6How Arthur beynge sore hurte & lyenge in the wood / \ne place where as his felowe was pryso\u2223ner.\nCapitulo. lvi.\n\u00b6How Arthur by the co\u0304maundement of the knyghte / \nChapter li. How Arthur visited Helayne, believing her to be his wife Olwen, and the solemnity that ensued.\nChapter lvii. How Arthur lay with Olwen without touching her unchastely and departed to find his fellow Olwen.\nChapter lix. How Arthur took the king holding Olwen prisoner and had him release her.\nChapter lx. How Olwen and Arthur departed from Ireland and how Olwen caused him to fall from his horse because he had lain with his wife.\nChapter lxi. How Olwen showed great sorrow for the displeasure she had caused her fellow Arthur.\nChapter lxii. How Olwen departed from London and came to where she had left her fellow and how she cried him mercy.\nChapter lxiii. How, after being healed, with the king of England's permission, Arthur passed into Ireland and had...\nChapter LXII.\nThe vengeance of the king who held Oliver his fellow in prison.\n\nChapter LXIV.\nHow Arthur laid himself down with a great sickness and the great displeasure that Oliver caused him.\n\nChapter LXV.\nOf the dream and vision that Oliver had for four nights together, and it seemed to Arthur that his health was in the power of his fellow Oliver, and that which should be done to heal him.\n\nChapter LXVI.\nHow Oliver, to heal his fellow Arthur, killed his two children and gave their blood to him to drink.\n\nChapter LXVII.\nHow in a basin of silver, Oliver brought his two children's blood to his fellow Arthur and made him drink it, and why he was healed.\n\nChapter LXIX.\nOf the great miracle that God showed to Oliver of Castile for his loyalty, in avenging his two children that he had slain.\n\nChapter LXX.\nHow Oliver, before the king of England and the other barons of the realm, and even before his wife, told his adventures and marvelous fortunes.\nChapter LXI. How Oliver sent his fellow Arthur to Castile to announce his coming, and how King of England accompanied Oliver and his fair daughter Helen to Castile.\n\nChapter LXXI. How the White Knight appeared to Oliver and oppressed him to keep his promise, that was to give him half of what he had won at the tournament.\n\nChapter LXXII. How Oliver and his wife mourned greatly because the White Knight took one of their children as his half, and which child it was, and other mysteries.\n\nChapter LXXIII. How the Knight had pity on Oliver's great knowledge of his loyalty, and quitclaimed him all. And how he made himself known to him.\n\nChapter LXXXIV. How Oliver gave his daughter in marriage to King Arthur of Algiers, and of the death of Oliver and Helen his wife.\n\nChapter XV. How Henry of Castile, Oliver's son, was a prisoner in Turkey and died there. The last chapter.\n\nAnd after is the epilogue of the whole book.\n\nFinis tabule.\nI. In memory and recommendation of the noble and valiant men of honor and prowess, I find it written that after the death of the right noble and valiant lord and prince, Charles the Great Emperor and King of France, who had subdued a powerful prince much beloved by all his subjects, there arose great unrest among them because he was deprived of the rightful heir for the reason that he lacked an heir to be his successor.\nAfter the death of this good king, his wife - the daughter of the king of Galicia - was a fair and virtuous woman among her prayers and orisons, that she might live not two hours after the birth of her son, which was great displeasure to the king who loved her so much. And certainly he was not left alone making that sorrow, for all his subjects bore him company.\n\nAfter the countless complaints of the king and of his subjects, the queen was laid on a bier and ordered to give comfort. They arranged that the child should be baptized with the corpse. And so it was done in great lamentations, and the child was named Oliver. After the service was finished, the king returned to his palaces, in which palaces he dealt with his sorrow by a long period of time, and he took no comfort but in his right amiable son Oliver.\n\nIn kissing him often, he said to him:\nAlas, my dear son, your nativity has turned me to great joy and also to great trust and sorrow, in all humility I beseech our Lord that he have mercy on your mother's soul. She was a marvelous fair child, and Olivia and he were both of one age. The king of Castile had been advised of the queen of Algiers' beauty, so he sent his ambassadors to have her as his queen. When they arrived there, they were received with great triumph and honor, in such a way that she was soon accorded to them by the lords of the realm, as you shall hear. When they were brought into her presence and that of her council, they declared the reason for their coming, which was gladly heard not only by her kinfolk but also by the other barons. After the ambassadors had recounted what they had in commandment from their lord and king, they drew them into their lodgings.\nwith whom went many knights and squires\nto convey them.\nAs the queen saw her accompanied by\nthe king of Castile, and who\nthey said to them: \"Our honorable lady the queen,\nof her grace and beauty, shall be well pleased with this unity.\nAnd then, at their request, they were led before the queen, whom they thanked, and they descended in the town where the king remained at that time. And as briefly as they could, they went towards the king, who was already informed of their return. After the reverence was done, they recounted to him how they had fared and what they had done. Of which the king was marvelously joyful, and at that time he was scheduled to go there within three weeks or a month to espouse the queen. And in like manner as the king had planned, it was accomplished, and he departed from Castile with a little company.\nAnd then, as he was on his way, he sent word to the queen announcing his coming. Which she received.\nThe young Arthur, with great pomp, married the princess hastily. The bridesmaids sumptuously prepared the wedding, fitting for a king and queen. The young Arthur made merry with his stepfather, the king. When the king beheld him, he thought he saw his son Oliver, for they resembled each other so much that they could not distinguish one from the other. The barons who accompanied the king were greatly embarrassed by this. Once the wedding was finished, and the king had stayed for a month or two, he commissioned a noble knight to protect the realm of Algarbe in his stead. After these events, he departed, leading with him his new queen and Arthur's son. They rode for a long time and arrived in the city where the king usually resided, and were received with great triumph and joy. The king commanded that Arthur should have such an estate as his own son Oliver had. Therefore,\nIt was from that day forward that Oliver and Arthur were nursed together. And they loved each other. Therefore, they were taken from the keeping of the ladies. And a right prudent and valiant knight was given to them to demonstrate and induce them in feats of arms, as it is fitting for the sons of a king. He received the two noble children, who were both of one age and of one beauty, and instructed them in all good will of their lord, who kept them both so richly. Putting in their understanding that it should be impossible that their great love should fail. The king and queen and all the barons of the country, seeing the two children so perfect companions of an age at that time, did not object when, on the third day at the lists, the king saw that they were prudent enough to wield armor at their find. There, various young knights of the king's court jousted. And the jousting began.\nwas more aggressive of those young knights than it was possible for them to be, according to their strokes. But above all others, Oliver and Arthur's loyal fellow had the advantage and the loos. The Justicing endured long; it was marvelous to see the horrible strokes they dealt, for the Justicing had not finished so soon that the night separated them. Nevertheless, the adversary party waited until the torches were lit. But the ladies and damsels, who had all been there during the Justicing time, were weary and wanted to depart. Therefore, the knights departed in the same way and went to disarm themselves to come to the banquet or feast. And when the banquet was finished and done, the dances began. And there came the king and the valiant knights of arms, to inquire of the ladies and damsels which one had borne up best for that day. The ladies, who were all of one accord, &\nagreement / sayd that Olyuer and Arthur had su\u2022 best doers of that Iourneye. And bycause that\nOlyuer / and Arthur were bothe of one party / and that\nthey coude fynde but lytell dyffere\u0304ce bytwene theym of\nknyghthode / they knewe not the whiche they myght sus\u00a6tayne.\nBut in the ende they sayd that Arthur had done\nryght valyauntly / neuerthelesse they sayd that Olyuer\nhad done best / vnto theyr semynge. And therfore it was\nconcluded that the pryce sholde be gyuen vnto Olyuer / \nas for the best of them of within. And another noble kny\u00a6ght\nof the realme of Algarbe / that came with the que\u2223ne\nhad the pryce of without / wha\u0304 the pryce of the Iustes\nthat hadde ben made / was broughte before Olyuer by\ntwo fayre damoyselles he waxed all rede and was as a\u2223shamed\nat that present tyme & sayd that \nTHe two yonge me\u0304 after that the feest was fy\u00a6nysshed / \nand the leue take\u0304 / they wente vnto\ntheyr chambre. Olyuer thynkynge that he\nwolde not be contente with that pryce. And\nArthur on the other syde sayd that he wolde\ndo so much if he could, that another time he might get the price, but not out of envy of his fellow's honor. But good courage and good will caused him to have such thoughts. On the other hand, the king was already in his chamber to go to rest, and the queen also thought excessively about the feast she had seen the day before. In particular, she thought about the two young knights. Of the two of them, one was her own son, who certainly did not displease her. She said to herself, \"Lady Mary, what harsh and painful strokes I have seen you give and receive today. How gently it became the king's son Oliver to dance; and the clothing he wore; certainly, lady or damsel, she should be happy, he would love.\" In these thoughts, she went to bed and fell asleep, but it was not long before she thought in her sleep that she saw him dance all around the chamber. This pleased her so much the day before. So began.\nThe queen entered into such great folly that she never left it, a great pity and damage as you shall later hear. The day sprang, and at the hour they were accustomed to rise in the court, Oliver and his fellow Arthur arose and made themselves ready in the same way they were accustomed, and in this state they went into the king's court. When the queen saw them, she made them a better appearance and better cheer than she had ever done, and called the king's son about her neck and bade them good morrow. And she said aloud between her teeth, \"Oliver, my friend, I think that God has made you to be looked upon in this world.\" Oliver heard it well and marveled greatly why she said it, for he knew. By the space of time this passed over, nevertheless, Oliver was not ashamed to be among ladies and damsels, and was never weary of jesting and turning or other feats of arms that belonged to any noble prince. And when he knew of any great danger, he was always ready.\nThe queen would not have failed to assemble if he had been there, her husband. Holding the gift of grace that nature had given him so fair a child, she was so taken with his love that it is marvelous to recount. For when she was alone in any secret place, as in her bedchamber, or elsewhere where she often said, \"He is a most lovely, fair creature, a treasure of my thoughts. I owe it to curse your resplendent beauty, for I am compelled by your excellence to do the thing that no queen ever did - abandon the love of my lord and husband for yours. And if you have no compassion upon me, the remainder of my days will be in anguish and sorrow.\n\nIn this way, the queen complained for a long time. Oliver and his companion came to see her. Whom she received with joyous semblance. And when anyone asked her why she showed more sign of friendship to Oliver than to Arthur, her own son, she said,\nShe took Oliver by the hand and made him sit down beside her. She began to discuss various topics with him, and among other things, she asked him, by the faith of his body, if he was not in love with some fair lady. He replied no. She then said to him, \"Oliver, my love. I cannot.\" Young knight, Oliver was greatly embarrassed. The more she discussed with him, the more she found him steadfast and firm in his purpose. She continued in her folly, and Oliver perceived a part of her will and desire. Therefore, he held his peace and spoke less than before. She saw that she spoke no more and said to him, \"My friend, if any great lady required your love, would you refuse her? Certainly, madam, he replied. I am not so happy, nor is any woman so foolish, to require my love, and therefore there is no answer.\" Oliver was not pleased to be thus addressed.\nin such a place with his fair mother/maiden, to his fellow a sign that he should call him who did so, and said: My brother. The hour passes that we should go there, as you know. Therefore, I remind you.\n\nOlyuer answered that it was true. And then he took his leave of the queen, who strained his fingers together at the departing. Olyuer was greatly displeased because he knew her in such a state, but he dared not. As they were leaving the queen's chamber, the queen drew herself apart into a little closet, and let herself fall upon a bed, and said to herself: My love, you are not so foolish but that you know the affair in which I am oppressed, and certainly it shall not be left thus. For tomorrow you shall have knowledge of all my sorrow and disease.\n\nAnd on Olyuer's other side, he was in great thought as well as the queen, his stepmother. When he was in his lodgings, he went into:\n\n(Note: The last sentence appears incomplete and may require further context or correction.)\nHis chamber alone, where he used to kneel,\nMy blessed Creator, Thou hast formed me in Thy image,\nAnd given me more beauty than I am worthy to have,\nWhich shall, because of my destruction,\nIf Thou, by Thy grace, do not take her out of that damnable situation,\nAnd reduce her,\nBring her into such a state,\nAnd may she, as a good and loyal spouse, keep herself towards her husband.\n\nThe morning after Oliver was come into his father's court,\nAbout the hour of dinner, he durst not leave his old custom,\nWhich was, to go and visit the queen,\nAnd also to ensure that none should perceive his affair.\nIn continence, as he had saluted her,\nHe withdrew himself into the thickest press of ladies,\nBecause he would not be alone with the queen his stepmother,\nBut that alarmed him little.\nThe queen, without any shame, went and fetched him back,\nAnd took him by the hand, saying that she,\n\n(Note: The text appears to be in Early Modern English. No major OCR errors were detected.)\n\"He wished to speak with her. And despite his will, she made him sit down by her. She sat in thought and mused for a long time, and said nothing. The queen saw that he said nothing, and she was half ashamed and changed color. She said to him, \"My love, have you no remembrance of the gods we had together? Truly, madam, Onlyer replied. My memory is so small that I have retained little or nothing. Have my sweet heart said the queen, I suppose your understanding is not so dull to forget so soon what is said to you. But I perceive by your language that you know my mind better than I can recall it to you. Madam, I did not know what you would say. Certainly, she said my love, to remind you that I will be yours. And therefore I give myself to you entirely. It is not new that you are lord over me and of my will, but fear and shame have caused me to keep it hidden.\"\nI put it to you that I am not one of yours, but you may do with me as you would with your lady and love, and I with you in the same way, through which we may have incomprehensible joy and solace together. And if my fortune is so unfortunate that my request is not satisfied, I shall occupy myself, and therefore my love, in you, lies my life and my death. When Oliver understood this, he was more abashed than ever before, and said to her in this way: Madam, where you say that you love me, I thank you heartily, and as for that which you name me your lover, it cannot be greater for me, for as for my part, for my mother and mistress, there is no service that I will not do at your commandment, as I am bound. I cannot think that you are so childish that you would love me otherwise than a good mother should and ought to love her child. For I consider myself as such.\nOne, I had less desire to do anything contrary to the king my father's honor. And if I did otherwise, the hour of my birth should be cursed. The queen, in a furious and angry manner, broke her words in saying. Olier, cursed be thy beauty, when thou art so exalted in pride, to refuse such a queen as I am, but from henceforth, thy name of a friend was given to me, and that has been fixed in the profundity of my secret thoughts, and also the rejoicing of my heart, by thy great outrageous cruelty, shall be tormented into great sorrow. For I shall name thee my mortal enemy, as one who is a destroyer and slayer of ladies. For thou art a murderer of me, and shalt be the cause of my death, and that right shortly. But it shall not be without consequence. In all the ways and fashions possible to me, I shall avenge thy life. For I think it is reasonable since I must die for thee.\nthou art the cause of my death / that thou art a party to my suffering and anguish. I pray to our lord that he pardons the innumerable evils that are likely to befall me because of thee. And then she said to him, \"Arise from my presence and go your way, for it is impossible for me to be here in the presence of the people without my sorrow being apparent. Oliver rose and took his leave of the queen, who went into a little chamber where she mourned so marvelously that it was impossible for him to approach the king and the ladies that night. And he would keep himself hidden without making any sign of his illness, and when he returned, he would find a bed prepared. At the request of his brother, he was content to go, and said to him, \"My good brother Oliver, it is your will that I go to the court, and because it will be late or I may not return until the morning, and I might wake you.\"\nI hid you good night. And I pray God give you go this night. Then Oliver embraced him with the tears in his eyes and said to Arthur that he abode too long. Arthur perceived the tears in his eyes, therefore he was sore abashed. For he knew him for such a man that he discomforted him not for a little thing, nevertheless he made no show but departed with great lamentation. Alas, if he had known where his fellow did lie, his sorrow would have doubled, for he saw him not after that until they had both suffered many adversities, as you shall plainly hear afterward.\n\nAs Oliver saw that he was left alone and that his loyal fellow was gone, he remained all pensive and said to his chamberlain that he would go to bed and that he should make provision of paper and ink. So when every body was departed and that there was no more left with him,\nin the chamber, he made his chamberlain ready and went to bed. And then he commanded his chamberlain to go his way for that night, as there is one who will lie with me, who will not be known. The chamberlain did his lord's commandment and departed, shutting the door after him.\n\nWhen Oliver saw that everyone had departed, there is no heart that can think or express the innumerable lamentations that he made. And first of all, the great goods and honor that he had received in that country. And afterward, for the bitter sorrow that was likely to come for his sake, not only to the king his father, but also to his fellow, and in general, to all those of the king's court, where he was so dearly beloved. Nevertheless, he resolved in himself that he would depart, abandoning lands, possessions, and honors, saying that worldly honors were nothing in comparison to the spiritual ones, which he had.\nHe said that he should not keep his body so carefully, as it was ordained in this world, for worms' food, as his honor and soul, which should be tormented in hell, if he would not believe the damning opinion of his fair mother. He thought in himself that it was better for him to depart at that time rather than later, for he had no more trust or confidence in the queen. Then he took the paper and the ink, and began to write a letter which was addressed to his fellow. In the letter, after greetings and salutations made as amiably as possible, he put in the letter that for certain causes he had departed from the court, praying him right dearly that he would pardon him for not having informed him of his departure. For certainly, it had been impossible for him to depart in his presence. And this notwithstanding, if that he\nHe should not be far from his sight, yet he should not be parted from his heart. In whatever country or place he ever was, he would hold him as his good brother and friend, and on his side he would never forget him. Later, he prayed him to make his recommendations humbly to his father the king and the queen, and to all those who would inquire about him. Then he wrote above: \"My brother, because I do not know when I shall see you again. I leave with you this little glass, which is full of clear water as you can see. I pray you to look upon it every day for my love. If I have any evil adventure, that water in the glass will become black, and that will signify that I am in trouble.\" When the letters were made, Oliver made him ready. And when he was ready, Booth booted and spurred him, and his sword was by his side. He went into his stable at the hour of midnight, when every body was asleep.\nRetreated to a place all alone, a good way from the king's court, and at that time, there dwelt no one nor any of his servants there. And at that time, there was no war in the realm of Castile. But all was peace, and therefore he could do his will more secretly. So he took a horse, the one that seemed best to him, and saddled himself, and then he leapt upon it. But before his departure, he put the letter and the glass in his chamber in the most ready place. And also he had taken a small purse, in which he had put a thousand nobles and other small bags that were not of great value, but what was in them was worth as much. He found the gate of his place open, and at that time, the king was in a place where no gates were shut. Oliver rode forth and plundered so much.\nHis ease, and with the fair light of the moon, he passed the town lightly. And when Oliver was a little passed the town, he turned his right proud visage toward the place where he had been nourished and said, \"For my cargo.\" But the master mariner answered him, \"I will not.\" Therefore Oliver was right sorry and displeased, but at the instance and request of the English knight, who was ready aboard, he was content. And then Oliver gave the master of the ship his noble horse, for his good pleasure. And after that Oliver had given him his horse, he entered into the ship, which was about to depart except for the tide. The gentle Oliver was alone, for he had no knowledge or acquaintance with any body within that ship, but by the suffrance of God almighty, he acquainted him so well with the English knight that they were such good friends and loved so perfectly.\nTogether, he had met with good encounter and excellent fortune, as you will hear more plainly in this present history, regarding the noble knight Oliver, the wind, and the sea. We shall leave here to speak of the noble knight Oliver, and\n\nHere above you have heard of the departure of the noble Oliver, son of the King of Castille. When it was early morning, his servants came to his chamber to attend him, as was their custom. And when they arrived there, they found the guard of his person outside the door. This surprised them greatly. In the meantime, they remained before the door, and as the hour of dinner approached near, his first chamberlain came and found this company before the chamber door, who had not yet entered the chamber where he was abashed, and he inquired about the news, &c.\n\"He told him that Oliver had bidden the evening come before they should depart, and asked why he was ill of the draught elsewhere. When he saw that he could not find him, Oliver was so displeased that he did not know what to say or do. And thus, as he thought and pondered in the chamber, he said to himself: Alas, my lord, my brother, and my faithful friend truly, I believe that if you had loved me as I love you, you would have given me some knowledge of your departure. And indeed, it would have been impossible for me to have departed from you as you have departed from me. Alas, my brother, I know you for such a one; you have not departed without great occasion, and to my simple wit, you never wronged me.\"\n\nThe noble men at Oliver's chamber door, seeing that they had no news of Arthur, who had entered the chamber, made it known.\nthe king and the first chamberlain made him avoid all the groomes of his chamber and abandoned himself alone. And yet, at this hour, all the groomes of his chamber were outside the door, which had not yet entered. And as for me, I have knocked at the chamber door, but there was no one who answered me. Also, my lord Arthur, his brother, had entered not long ago, but we had had no more news of him than before. And therefore, I remind you of these things, to do with them as you please. Then the king said, \"I will go there in person to find out what it may signify.\" He came to the chamber door, which was locked, but he had it opened and entered the chamber with a little company. He was unwilling to please him too much. And as he looked here and there, he recognized the departure of his beloved valet, Olivier. It was not possible for him to hear.\nall that the letter contained, when he entered into the matter where it spoke of his son, he let himself fall to the earth. It was a great pity to have been in the chamber, for they did not know to whom they might attend - either to the father or to the brother or to the servants - for whenever he might speak, he led the way to hear some tidings of him or if it was possible to find him. Then the most part of them departed at the king's command and put them on the way, and to make short process they were in so many places and countries that it is marvelous to recount it. And nevertheless they heard no tidings that were in any way pleasing in that regard. And therefore they returned towards the king, to whom they told all that they had found. And when he knew that his loss was incurable, he laid himself.\ndown in his bed all melancholy. Those who beheld him thought he would never rise from these, the queen seeing the great malady of the king and also knowing that all these evils proceeded from her, great fury and anger of the night before, was changed into pity, sorrow, and displeasure, saying:\n\nUnhappy and accursed woman, thou art the cause of our exile and loss, of the fairest, gentlest, wisest, and most knightly that ever was in Castille. Thy destiny ought well to be accursed, and who knew thy case, they ought to punish thee bitterly.\n\nAlas, my right fair love Olivia, and my right dear heart, to be drawn with horses and to suffer martyrdom, it is impossible for me to amend the displeasure and injury spoken to thee, as I who was not mistress of myself but subject to your fragility, not knowing thy great bounty and loyalty.\nvncouerable / and that it procedeth from me / and of my\ncause / neuer shall I haue Ioye. And as infortuned I\nshall vse y\u2022 surplus of my lyfe in praynge our lorde that\nhe wyll kepe thy ryght fayre yongth from all encombe\u2223raunce.\nWho that wolde tell the complayntes of them of\nthe countree / it wolde be to longe to tell it / and therfo\u2223re\nI holde my peas / and reforneth to Olyuer.\nWE haue suffycyently herde spoke\u0304 here afore\nof the departynge that Olyuer made / that\nwas sone and heyre of the kynge of Castyll / \nAnd how be put hym vpo\u0304 the see / where as\nhe was two mo\u0304thes / or there aboute. It be\nfell vpon a nyght that a tempest / and meruaylous ora\u2223ge\ntoke them / wherfore it was force to the shypmen for\nto habandonne theyr shyppe at the pleasure of god / vn\u2223to\nwhome they recommaunded them full often / as they\nthat abode but his mercye. In that estate they were the\nspace thre dayes / in ryght grete torment. And the tem\u2223pest\nwas so hydeous / and terryble / that vpon the thyrde\nday they ship struck on the ground with such great force that it cleaved in two pieces, and all were perished except Oliver and Sir John Talbot. Seeing land, which was not far off, took some comfort. For when they saw that their ship was cloven and that all their fellowship were perished, they said that it was better that they put themselves into the water to save their lives as long as it might be possible. Therefore, each of them made the sign of the cross and recommended themselves to the keeping of our Lord. May He have pity on them, for they never trusted to have escaped. Nevertheless, our Lord who pursues His true servants, came to their aid. They were all abashed when they saw by them a white heart. Oliver took it by the hilt and bore it to the land, then he vanished away. Each of them had laudes and thankings to God that of His infinite grace had spared them.\npreserved them. And when this was done, they were enforced to go to a little place, which was not far from the sea side. This place belonged to a gentleman of the country. And when he saw them in this plight, he had great pity on them. He made them a good fire and warmed and cheered them right well. And he laid them in a soft bed. And he did them all the pleasure that he could. And when they were a little amended, he demanded of them how they had escaped. And they recounted to him all danger and peril that they had been in, and how God, with His endless grace, had saved them by miracle. Their host marveled greatly at this. Nevertheless, he believed them right well, for he knew well that there was nothing impossible to God. Wherefore we may have always memory of this, to the end that if we find ourselves in any danger or peril by fortune, and also to the occasion for fleeing from sin, for who is a sinner goes to commit sin and remembers the mercy and pity.\nof God, and they deeply claim the aid of our lord. Then God permits and gives them such comfort that they are delivered from all temptation, as concerning these two, whom He preserved from the peril of the sea. Right away, Oliver inquired in what country they were. And they told him that it was England. The knight who was with Oliver was greatly rejoiced, notwithstanding that he was sore sick. And he asked his host if he knew a knight called Sir John Talbot. He answered that he had often heard speak of such a one but had never seen him. But he said that his principal dwelling was in Canterbury, as they said, and was but twenty miles from there. Then the sick knight said to him, \"Blessed be God that has brought us here, for I am that same Sir John Talbot whom I spoke of before, and my dwelling is in the city of Canterbury.\"\n\"I am never like to recover from my affliction, and I feel that death approaches. I beseech you to have me carried to Canterbury, so that I may make my testament and ordainments as a good Christian man. You shall be well rewarded. Only seeing this knight so severely afflicted by that malady, he was deeply pensive and sorrowful, not knowing whether to go or return. And then the kind Oliver said to him, 'My lord and friend, I am greatly displeased by your affliction, and because I have found such good company with you, I shall never abandon you, if it pleases you, until the time that the Lord reveals your sickness. For as for my part, I thank God that I am completely healed and in good health, and ready to go.' Oliver, seeing the great falseness and avarice of the friends of that deceased body, was not content with them. He did all the diligence he could to ensure that he was there.\"\nburyed / as wel towarde hym that he ou\u00a6ghte\nthe good to / as to them that sholde paye it / too the\nende that the knyght the whiche he had knowen in his\nlyfe / for a good / and a vertuous man / myght be buryed\nin holy grounde / but it was impossyble for hym to fynde\nony appoyntement / for the knyghtes frende deth dyd\ndrawe to. And founde that it drewe to a .lx. pounde. not\nwithstandynge that durynge his vyage he had spente a\ngood parte of his .M. nobles / that he had but lefte aly\u2223tell\nmore than halfe / yet he was delybered for to content\nthe burgeysland payed hym. And also he made the ser\u2223uyce\nof the knyght ryght honourably / for whiche cause\nhe was moche praysed of euery body / and to the contra\u2223ry\nthe frendes of the deed bodye / was moche blamed as\nit was ryght. Olyuer the whiche had but a lytell money\nlefte / soiourned a lytell space of tyme in Caunterburye / \nwhere as he herde tytynges that the kynge of Englan\u2223de / \nat the instaunce of his subgectes had made a crye of\nA tournament that should last three days. Noble men were allowed to attend. The man who performed best according to the judgement of the princes and princesses, who were commissioned for this purpose, would have the right to marry his only daughter if she consented. At that time, she was considered the most beautiful lady in the entire monarchy of the world. Her father, the king, would not marry her to any great prince because he did not want to part from her. He loved her so passionately that he could not make good cheer on any day that he did not see her. He also believed that for the welfare of the country, it was more necessary to give her to a brave and valiant man, even if he were poor, rather than to a great lord who lacked these virtues. Additionally, Lord Oluver, desiring and willing to be with the others at the aforementioned tournament, considered the short duration of the event and paid and contended his host.\nafter departing from the city of Canterbury,\nalone without any company, toward the city\nof London. Whereas the great and solemn feast\nshould be held. And therefore various great lords were coming there, all ready. And there came so many that all the lodgings and inns were full. So Oliver was delayed on his journey, as he thought that he would never come in time, for seeing her for whose love he took that journey, and so he passed on his way with such thoughts, and in those thoughts he came into a little bushy wood, somewhat out of his high way, & he had not long gone therein when he met fifteen thieves who were armed in complete harness, and cried to him saying that he was but dead, and he was surrounded by them or ever he looked up, and left his pen and ink. And when he saw that he could not escape without fighting, he set his hand to his sword and\nHe struck one of them so fiercely on the head that he clung to him at the throat, and then he fell down dead. And then he struck on the right hand and the left hand so impetuously that he cut off arms and heads in such a way that the bravest of them dared not approach him, for he had set his back against a thick hedge so that his enemies could not harm him from behind. And to make it short, he did so much with God's help that he slew eleven of them, and the remainder fled. He was at the arrest of the saddle, and was gone a good way or ever Oliver perceived him. Nevertheless, when Oliver perceived him, he began to run after him as well as he could, and Oliver ran so long and so fast that he lost his horse and his casket with money. Therefore, you may well think that he was right displeased, for he found himself without money and also in a strange country, where he had no knowledge, and when he saw\nthat all was lost, he said to himself. O good, sweet Lord Jesus I require your comfort, this poor unfortunate catyf, for all my expectation and hope is only in thee. I see well that fortune is contrary to me, and if it does not proceed from your infinite grace, my enterprise can never succeed. Wherefore, good Lord, I put myself completely in your grace and mercy. In praying the good Lord Jesus Christ that you dispose it according to your will, for scarcely can I have worse than I have had hitherto, of which I thank you. Just as Oliver complained of his misfortune, a man came to him who pulled him by the sleeve several times, saying, \"Oliver of Castile, be not afraid because I take you out of your thoughts.\" Oliver lifted up his head when he heard his name pronounced and did not know whether he had dreamed it or not. And, abashed in making the sign of the cross, he said to him, \"I conjure you in the name.\"\nof God that thou do me no harm, and tell me who gave the knowledge of my name. The man who seemed both fair and reverent said, \"My friends have no doubt of me; for I am a Christian man and live as well in God as thou dost. Marvel not if I do not know thy name, for thou oughtest to know that the eyes of the faithful have sight, and every wood has seed. I know it is thy displeasure that has clouded thy understanding. If thou hadst thought on thy faith, thou wouldst not have made thy complaint so high. I have heard all that thou hast said and how thou art dismayed and have lost thy money. I am indebted to you for some service and pleasure that thy nearest friends have done to me. Therefore, I am he who will aid thee in complying on the part that I trust to have in paradise. If any good comes to me by occasion of thy service, I will share it with thee.\"\nThe knight should be part of the just half or the greatest part if it was his pleasure to demand it. At these words, the knight answered, \"It suffices, and I pray you remember me when time requires it.\" And after these words were finished, the noble knight said to him, \"My special friend Oliver Marvel, you see nothing of that but keep always this little path that you find on the right hand, and you shall find an hermitage, and there you shall have news of me, but I go there, but I shall be there in a little while.\n\nOliver had lost sight of his knight and did not know where he went, but he did not forget to keep the way that he had shown him. He thus managed to reach the hermitage, where the hermit, who was in his orchard, came and opened the door. The hermit was astonished, for he was not accustomed to opening the door at that time of day. When Oliver appeared to the hermit, he greeted him, and the hermit was amazed.\nGood Master, he rendered him his salute, inquiring what business brought him there at that time. And Oliver answered him, \"My fair father, I pray you that I may be your servant and clerk for this night. For I know none other place here about where I might go.\" And then the good master said to him, \"My friend, the house and goods that God has given me are at your commandment. Then Oliver entered the chapel and dined with the hermit, who gave him bread and water enough. Saying to him, \"Sir, you are not used to such a holy man, and among other things he recalled to him the knight he had found in the forest and how he had called him by name. The holy hermit questioned him, \"My fair brother and friend, you say that all the salutations he has made to you have been in God's name. For if it had been anything else but good, he would not have sent you here to this holy place, notwithstanding that\"\nI am indignant. Therefore, it seems that you cannot do evil by giving credence to it. It is perhaps a knight of this country who has understood your case, as he has told you, by occasion that you spoke so high. And the best counsel that I can give you is to remit you to the holy guard of our savior; and request him that he will defend you from all evil and from all unlawful temptations of the evil enemy.\n\nSo, as you have heard, Oliver had stayed in the hermitage with the good holy man for three or four days. This hermitage was within two miles of London. And when Oliver went to amuse himself outside the wood, he could see the city in full view, and the place where the tournament was to be, which was all enclosed around it. There he saw them try on their saddles and their armor, and in a like manner their horses, in which he took no great pleasure.\nBecause he doubted that his knight would forget him and because the time was short, he was in great doubt and deeply regretted that he had left so lightly. And in the meantime, while he had been sojourning in the hermitage, he had not gone into the city to see her for whose love so many noble men had put themselves in pain and hardship, and of whom he had heard so much good spoken. But he dared not abandon the hermitage, lest his knight find him in default, saying that he was not there as he had appointed him to abide. And in this state he passed the two days. And when it came to the day that every gentleman and lord ought to be and find himself on the lists, imagine in what dolor was the poor Oliver. And if his heart was sorrowful and displeased, no one ought to marvel at them, for he stood before the door of the hermitage always listening. And after them were (something) of the same color and buskins of the same color.\nHis people, clad and ready as you have heard before, rode to the hermitage. Then every body dismounted and he gently returned their salutes. And as he beheld that fair company, he thought that the knight with the longest gown was the same knight who spoke to him in the wood, of whom he was right glad and eager to salute him. But as soon as the knight recognized him, he said, \"You have honor, and let us not lose our pain. Oliver answered him courteously. \"My lord and my friend, you do so much for me that I can never repay you. Therefore, such as I am, you may command me. The knight said to him that it was high hour for him to arm. And so, in a fair green place before the hermitage, there was a chair brought, where Oliver sat to take his refreshment. And then, after they armed him diligently, the ladies came into the field and brought with them the fair Helayne, daughter of the duke.\nThe king of England led her into the pavilion prepared for her. It was adorned with tapestry of golden cloth, and a chair was raised high within it. Above this chair was a canopy of purple velvet, adorned with great oriental pearls and in the middle of it was a carbuncle that emitted such great light. It was marvelous to behold. In the chair above, as I have received, was the excellent Helena. And upon each of the aforementioned steps sat a prince and a princess, according to their degree. The other ladies and damsels who were there without number took their places, and scaffolds that were prepared for them were signed. And on the other side was a great company of noble and valiant knights and lords of this realm of England. You may well think that it was a grand sight.\nThe men of arms were greatly triumphant and finds great solace,\nbeholding such a fair company around the noble and excellent Helaine,\neverything so well ordered as that thing was. For her sake,\nwho was so richly appareled that no flower and least of this world.\nAnd indeed, every man put himself in pain to conquer her.\nAnd there was not one who seemed unwilling to conquer her,\nor else die in the pain. And then the ladies were not soon in the scaffolds,\nbut the four hundred knights were upon the field, ready to withstand\nall comers, as you have heard before, for the tournament was to last three days.\nThe first day was ordained for jousting. The second day for tourneying,\nnot as they do nowadays, but with sharp swords and not retreating.\nThe third day was for fighting on foot, and every man might have an axe of arms,\nand a sword about him. And because there were many knights,\nthey had great space.\nout had knowledge that they, within, were already at the listes on the field / and all the ladyes ready for to behold those who should do best. Every knight put himself in devoir for to justify the first. Nevertheless, Oliver was not the first / for there were many there before him. The king's son of Scotland, and divers kings of Ireland, and many other princes and great lords / who were so magnificently clothed that it was triumphant to behold them. There were but few spears broken before Oliver's coming. And when he was among the press, he struck his horse with the spurs / and made his horse to tear so gently that every body looked upon him. And in especial, it pleased the ladyes much his first entering in / saying that the black knight was best in point, and the fairest armed of all the place. After began the justices, and every body put him in pain for to do well. The knight that was Oliver's governor said unto him / my friend, behold upon this scarfhold.\nThe fair lady you shall conquer, if she does not resist you. Take good courage and think to do well. Then he took a spear and gave it to Oliver, who took no notice; for he had fixed his sight on the excellent Helaine. And so he held his spear in rest for a long while, without moving from one place, as if he thought nothing of it. And as the knight beheld him in this state, he said to him, \"Oliver, you sleep.\" Then Oliver, as a person awakened from sleep, struck his horse with the spurs without looking where he went, and the first thing he struck with his spear, wonderfully strong and large, was a post that held up a scaffold, and on that scaffold were many people. He knocked it down, and all those on it. There was great laughter from those who saw it, and they said it was a marvelous stroke. The ladies excused him, saying he had not clear sight or that\nHis horse was not at his will. Oliver was led back to his companions, shamefully, and they gave him a new spear. The first he encountered was one of the kings of Ireland, named Maquemor, who was struck down, horse and all. Then you should have heard the heralds cry, see the audacious knight armed in black, who with one stroke had struck down a hundred persons, and with the second stroke, a king. You shall see him perform marvels with his arms today. Oliver heard these words, so he put himself in pain to do well. And there was none who could withstand him with a spear. Nevertheless, every body put themselves in devotion as well within as without, but above all, Oliver bared his shield, which did not displease the fair Helaine. She thought to herself that, and he were as knightly unarmed as armed, he might be the flower of all them in the place.\n\nIn like manner as you have heard, the first ordeals separated them. And then...\nthe king and his daughter Helen returned to the city. Then the knights departed for that night. And most of the knights of the tournament disarmed themselves, saying that they had great desire to see him disarmed, to know if he was as seemly a knight on foot as he was on horseback, and if his gown became him as well as his armor. There were many at the banquet who would not have been there if they had not thought to have four things in common with her, so that everyone might behold her. After the dances were ended, they brought spies. And after the fair Helen was conveyed to her chamber with a retinue of ladies, and so the feast ended for that day. Now you ought to understand that every person made himself as ready as he could for that night, for to be on the morrow more fresh than Oliver. So the night passed and the.\nday came why every body put on red, when they approached Oliver he went and greeted his knight clad in a long gown. And then Oliver came to the tournament and was the first to enter the field, but you may well think that it was not without great honor of the ladies, and in like wise of them within, you may well think that Oliver, thus accompanied as you have heard, was beholden of kings and queens, lords and ladies, and of all those present, and he who knew it, the best way he might make himself lightest for to be armed, for to give great strength and honor, the Earl of Salisbury, and so many other lords, was it marvelous. When all these princes, and lords were assembled, and they saw that no more came, it was cried by the King that every man should do his duty on earth. Oliver, who was mounted upon his courser, held his sword in his hand, with which he did marvelous deeds.\nThe king went in search of those he believed were the most valuable allies among his party. At the place where the debate took place, there were various men wielding swords with both arms. Therefore, everyone was astonished. The king began to bless him, saying, \"If this red knight, who was dressed in black yesterday, is still alive or if he has not departed from fighting, he will make most of my men die. He is a living devil; see how his sword cuts. He has done so much that it is the same color as his armor. The knight he has struck down will never cut a purse. In this situation, the king devised a plan, and on the other hand, the ladies kept their eyes on him. But the fair night in the fair chamber, which was not just or tournament-like, in the same way they had done today. The king answered her, \"My daughter, think about making good cheer and take no thought of anything, for of this matter\"\nthat is happened. I am more dyspleasant than you are. Therefore, I shall put a good remedy to it so that it shall not happen as it has today. And then, he gave her a good night. In saying that he saw well that she had no talent for dancing that night, and she answered no. And for the reasons stated earlier, when the king was in his chamber, he inquired how many knights had been slain and found the number of those inside to be fifteen and outside fifteen. Therefore, the king was much angry, and he commanded forty-six other knights to be put in the places of the slain knights. And if there was any hurt that could not help themselves the next morning, they should put in others. The thing was done so, and upon the morrow, the King went into his scaffold, where he dined, and the fair Helen also during the feast. For the example that the red knight had given them the day before, the which all ready did arm himself and was come upon his horse clad in white.\nand all his people in the same suit/manner\nthat they came the day before, save that they had been clothed in red. And so they came into the field on horseback and placed themselves beside the young king of Scotland and all the others in the same way. When we were all assembled, the king commanded two knights to count how many were present. They went down and reported to the lords the king's will and commandment. Then they took a girdle and made them pass under it, and found that there were over four hundred outside. A knight, by the king's command, told everyone to unsheathe his sword. He said that the ax was sufficient, and after that the battle began, the king sent men to separate them and warned that no one was to strike on the head with the trenchant weapon after a certain time. It was then told\nthem that they might begin when it seemed good to them. Then they began to fight in such a way that it was a sight to behold. It was a sight to behold how Oliver demeaned himself with his axe, for he struck so powerfully that he made him away large enough. When they approached near, one struck upon the other so impetuously that it was marvelous they could stand. Oliver did not hesitate, for he gave such persistent strokes that he made him kiss the ground, and he did so much that there dared not remain anyone before him, so forcefully did he make him kiss the ground. Two kings of Ireland had great envy of Oliver because they saw the price could not escape him, and therefore, with great displeasure, they assailed Oliver. The king saw that it could not endure without great debate, said:\nAnd they departed, whether they wanted to or not. Then the king and the ladies returned into the city, and every body withdrew into their habitations. The king's body was borne into London by his men. Where his body was enthroned and put in a hearse covered with black, in great lamentations, it was led into his realm. Oliver was still in the field where he cried after his horse, but none answered him, nor could he see any of those who came with him. This greatly surprised him, and he was so displeased that he didn't know what to do, not even standing in his armor. He put himself on the way to the hermitage, ashamed, saying that he saw well his evil one, who required you. It pleased the king that Oliver attend the dances and the banquet that night. Therefore, by his command, we lay hands on you. It was necessary for Oliver to obey the king's command.\nall ashamed, he returned to London with the knights. But during the journey, it was not without pleasurable thoughts. For when he thought of the great pomp and rich habiliments he had witnessed in the past days, and now found himself alone without any knowledge of it, and was forced to attend the banquet and feast with the others, without a gown or any other clothing except for his armor. If he found someone who would lend him a gown, he was so greatly displeased that he would have preferred to be a mile away if it had been possible. In this state they rode until they reached London, and they lodged one of the twenty knights to accommodate him and asked him where they could find his servants to send for them. The poor Oliver, all ashamed, replied, \"Certainly, I cannot tell you where to find them, but for tonight I shall be master and valet.\" As they were in these discussions, the hostess came to Oliver's person.\nAnd said to him allow. My lord, it is not long since one of your servants was here and gave me this small packet, telling me that your clothes were in it, and had placed the bag under your bed's head. For all your servants have gone, and you shall find none more. He also told me that the knight you know recommends himself to you and reminds you of the promise you made to him. Oliver's hostess was more abashed than ever before, feigning that she knew well what it would mean. She went first to your bed's head and found the bag that she had told him of, and found the key in the lock, and tasted it and felt enough that it was heavy, and undid it. In looking into it, he perceived that it was nothing but gold and good nobles of England.\n\nOliver, finding himself alone in his chamber, sat himself down, for the twenty knights.\nhad taken leave of him and were going\nto disarm them to be at the feast & saying that he had enough time, began\nto tell his money and found that there were five million nobles. Wherefore he thanked God and the noble knight\nwho had reminded him. While he put his gold into his pouch, entered into\nthe chamber five gentle squires clad in white satin & ten varlets clad in white cloth, who saluted him, saying: \"My lord, your master steward has been here this after none and has given each of us a gown and told us that it was your livery and that we should retain us in your service, and therefore we come to you to know it and it be your servants said to him. My lord, your master steward has ordered me your groom, therefore you shall tell me if it pleases you what I shall do with your horses. For I have five good coursers & two little hobies right fair, of which he bade me take good heed.\n\"Ferring me to the court, I think you will not bring pages with two torches to light me in to the court. And Oliver commanded for the unrolling of the bundle, and it was done. And found there three types of clothing for him, of the same colors he had worn during the tournament: black, red, and white. The hose were of scarlet, the gowns of velvet, the doublets of black damask figured, and the hat of black, upon which was a very gentle and rich ornament of stones, beautifully crafted. And there was in it an E and an O together. Therefore he began to kiss it and said aloud: \"Fair father God, if thou wilt extend so much thy grace on me, that Oliver and Helain might come so near together as these two letters, I should be much beholden to thank thy great majesty. In the same words, Oliver clothed him, and found that his clothing fit him well.\"\"\nHe was not long clothed before his horse was ready waiting for him at the door, and his four pages. Shortly after the knights who had brought him there came to fetch him, and told him it was high time to go to the court. They mounted on horseback, and the torches were lit that conducted them into the court. When Oliver was before the gates of the palaces, he began to spur his horse, the spurs making it leap without noise, and did all that his master wanted him to do. Fire sprang out of the payment in such abundance that every body looked out of the windows to behold him, and in such state he came to the place where it was time to alight. Because he was such a handsome knight, there was great prestige to hold him. There was such a huge number of people that he might have descended with great pain and passed through,\n\nThe news reached the king and the other prices.\nthat there were coming a white knight, and he came and mounted up the steeds, and said that and his beauty were lost, that in all the world it might not be recovered. And in like manner these tidings were pronounced to the ladies, who demanded what kind of man he was, and it was told them that he was a head of work, and that there was never seen a fairer knight. During these words he entered into the hall where all the lords were, and saluted the king, who by semblance made him right great cheer and honor, and so did all the other lords, who vied with one another to see him, for his excellent beauty. There were many who at his coming wished that he had been a thousand miles away, and in particular those who had done best next to him cursed him in their hearts, but his physiognomy and manners were so sweet that he should have been rightly cursed, for he would have done them any harm. So he was feasted on every side.\nSide by the right fair and good Helen entered the hall, accompanied by various great lords and ladies. They were so richly appareled and adorned that their retainers were worth a realm. Their beauty enlightened the palaces, which exceeded all nature's works. And do not think that Helen, for whom Troy received so many adversities, surpassed this. But because comparisons are heinous and noisy, I hold my peace in returning to my purpose.\n\nFair Helen of England, seeing the thought of her lord and father, knelt down and made reverence and honor to him as fitting. The king, her father, took her by the hand and made her rise, saying that she was rightly come. Then she was greeted by all the other fair Helens.\n\nA little while after these things, trumpets blew for water to wash their hands. And then the king and his daughter washed, and all.\nThe other lords inquired of Oliver about his kin and what he was, as well as the marches, to honor him according to his estate. Oliver replied that he was a poor knight from Spain, not of high birth. There was neither the king nor any other person who did not seem well pleased with him. Helaine was raised up on a high seat in the middle of the table so she could be seen by all of them in the hall. At the right side were the princes seated at the same table, and on the left were the ten princesses. Oliver would not sit down at the king's table. Despite being urged and commanded to do so, he was forced to comply. There were other tables where the other knights and ladies were seated. Whoever would describe to you the service.\nAnd the mysteries that were there should be too long to recount. There was no mete that replenished it so soon, as to behold the excellent Helayne. She was the repose of the weary and the courage of the valiant. And there was not one but that they thought that God had made her to show his high pleasure. This feast lasted so long until it was time to disperse, and there was none of them all that thought otherwise, save to make good cheer. And they were not required otherwise. The tables were taken away and graces given to our lord, in his goodness, the dances began. The ten princes and the ten princesses withdrew them apart into a little chamber to know who had done best, and they were in great pleasure. One of them knelt down and said, \"Our sovereign lord, you have, by your good grace, committed us to say 'for price' from him, y-hathe\"\nAnd truly, whoever asked me, he was adversely disposed to me until this present time. Whoever has won from me shall not be taken from him. I also have doubts about great lords who are here. If I gave it to him in their presence, they might conspire against his person.\n\nOne of the princes was ordered to speak to Olivier. Therefore he came into the hall where the ladies were, and [something], because of the great multitude of lords that were there, to whom he thought they would apply themselves sooner than to him, and thought as well that if he were not content that it should be forced upon him, he answered the prince. My lord, you mock me, for I have not deserved the honor you do me, but if you speak in sadness, and it pleases the king to make a request to me as you say, I tell you that it is no request, but his commandment to which I will not disobey, and said no more, nor the lord also.\nThe king returned and informed him of what he had found in Oluer. He praised the man highly, saying he had never encountered a more discreet or worthy one. The king was pleased with this report and began to decide how the price would be given and who would bear it. He told them he would make them aware of the hour. Then he departed and found his daughter. He took her by the hand and asked, \"My fair daughter, you must tell me to which of these lords the price, which was brought in the following manner, belongs.\"\n\nFirst, many torches and officers arrived to clear a path. Afterward, a king of arms richly dressed, bearing the king's person, arrived. They paid him the required reverence. They asked him if it was his pleasure for the price to be given. He responded.\nThen they began to walk about the hall and came to the place where Oliver was hidden among the precincts. The king of arms said that he should come forth, and that it was to him they wanted to speak. After he had come forth, the king of arms said to him in this way: \"Carbuccio and gem of all prowess and hardiness, the king our sovereign lord, and the ladies of this company, by the great and high feats of arms that have been shown in you and come to our knowledge, do present to you this noble chain, granting you the price of three days with triumph and glory, above all those who have been there or found themselves there. I make no objection to my right revered mistress, Lady Helaine, because the king my sovereign lord makes a request of you, that is, that the right which you can demand of her by the cry that was published by his commandment, it will please you to be content and yield.\"\nOliver remained and waited for a year. He promised you that enduring this time, my lady Helen, his daughter, would be greatly honored by him, and he begged her to always remember him and his promise. He was already on his knee, and she kissed him on the mouth, a kiss that entered and lodged in the most secret place of his heart and never departed. After this, she made Oliver rise, who thanked her. When the dances began again and lasted for a long time, and the wine and spices came, and everyone had drunk their share and it was our turn to go to bed, the great princes and lords took leave of the king and the fair Helen to return to their countries on the morrow.\nThe king thanked them for the great cheer and honor they had received in his court. The king asked them to stay an extra day or two, but they refused and bid him farewell. When the king of Scotland took his leave of Fair Helen, he said to her reproachfully that he was very joyful that she was so well matched. Helen, who was not foolish, understood well that all that he had said came from envy. Therefore, she remained silent and said nothing, but took her leave of him and of all the others. The king of Munster of Ireland and another neighbor, for any prayer the king did, would not come to the feast but all the evil-disposed had departed without taking leave, due to their displeasure over the death of their friend, the king of Ireland, and the little account the king had made of it. The king of Munster and his neighbor affirmed and promised\nThe one to the other, if it were possible for them, when they came into their country, that the king of England should repent him to late. Oliver greeted good night to the king and his fair daughter Helen, and consequently to all the others. He was conducted to his lodgings by various gentlemen of the king's court, who were all ready willing to be acquainted with him. Oliver came into his lodgings, made them drink, and then he thanked them for the travel they had taken for him, and said to them: \"My lords, I will be from henceforth your servant, brother, and fellow. And if there be anything that I may do for you, there is none of you but that you shall find me ready at need.\" They all departed, save one gentle squire, whom Oliver retained with him, not only to lie with him but also to have the more acquaintance with the lords of the court. The night passed and the day came. And who.\nIt was time. Oliver arose and clothed himself in new robes, which he had made all night. He was led to the court by his squire and found the king already at mass, which had finished. The king commanded that Oliver should be led towards his first chamberlain, whom he had appointed to speak to him. When Oliver arrived, the first chamberlain said to him, \"Oliver, my friend, the king has ordered me to receive your oath, and for me to give you the retinue of twenty horses. And if it is your pleasure to serve his daughter as you have requested, you may do so, as if you were of lesser estate.\" Oliver thanked the king and made his oath. And as he, who thought there was never enough time to see her who had given him that gracious kiss, requested that for that day he might carry her before her, and so he was led into her chamber, where her table was spread. When Oliver arrived, Helayn did not make a long delay but came. When Oliver arrived:\n\n(Note: The last sentence seems redundant and may be a mistake or an error in the text. I have included it for completeness but it may be safely omitted if desired.)\nShe saw him / he gave her a good morning / And she returned his salute right courteously and beheld him gladly. Then she sat down at the table. As Oliver began to carve before her, he asked if it was his will to carve before her. Oliver answered, \"lady, it is my pleasure to do you all the service that I can, so that it does not displease you.\" Oliver, my friend, she said, \"no, but I thank you. I had wished that you had been relieved of this office, but since it is your will, it is well with me.\" So Oliver carved before his fair mistress the entire dinner, but it was not without frequent glances and looks. When the table was cleared, he was with the ladies for a little while, and then he went towards the king, to whom they had told that Oliver served at his daughter's table, and said that he was the gentlest servant they had ever seen.\n\nThese things passed / and Oliver was.\n\"Great was the praise in the court for the beloved one, all who knew him spoke well of him. The king himself could not praise him enough and often said that Oliver was both fair and good. His daughter, the fair Helayne, also praised him, acknowledging the graces and beauties that God and nature had bestowed upon the young knight. She strongly admired him in her heart, but made no outward sign for fear of some people. You know well enough that they speak of the evil more often than the good. Yet, when they asked her about him, she said she saw nothing but good in him and that he was a right gracious knight. In the beginning, various envies had been aroused against his person, but by the great wisdom and sweetness that remained in him, he subdued and overcame his evil-willers. In such a way that every body loved him. None can recall to you the new events.\"\nThings that were begun/initiated/achieved by him, as well as Justin and other dispersed troupes and plays. You have well heard how Oliver had received a kiss from his excellent mistress, and I have also told you that he kept it so well that he did not lose it when he wanted to, for love in a short time had defaced his joy and pleasure, and with that held him so tight in his bonds that he could not eat or drink, sleep nor rest in bed, and he was not at his ease nor peace the hour that he had lost the sight of his lady and mistress. And was not in any place but that he thought that he saw the representation of his excellent lady before his eyes. In such a state he was for a period of time, and in such a way he grew accustomed to it, that he cared no more for any good deed. This story says that once, as he served before his master at the table, not master over himself, he began to behold her, and in his distraction:\n\n(Note: The text appears to be in Early Modern English, and there are a few minor errors in the transcription that need to be corrected. The text is also incomplete, as it ends in the middle of a sentence.)\nbeholding her, he made many signs of love that issued from his heart. Then the fair Helayne appeared, and he thought deeply of her. She had not yet appeared before him to eat. For Oliver had given her none, therefore she said, \"Oliver, my friend, I would gladly eat if you gave me some, Oliver, for you were thinking of other things and did not hear me at first.\" And when his understanding returned, ashamed, he began to serve, acting as one who had no thought of what he had done. She was not pleased when she saw him in such a state because of her love.\n\nOliver came into his lodgings, entered alone into his chamber, and lay down upon his bed, lamenting himself pitifully. He cursed the god of love who had wounded him so profoundly with his darting arrow and bound him so violently in his bonds, for he saw clearly that he must necessarily die, for he abided there.\nnone allegiance / nor mercy of his anguished lady.\nThe king of England said Oliver, if your word had been stable, as a king's ought to be, I would not have fallen into this extremity that I am now in. Thus, as you have heard, Oliver demonstrated his sorrow by a long space of time, and continued so, being greatly sick, and laid himself down in his naked bed. Wherefore, the king and all the court were right displeased. And the king visited him most familiarly, and had him kept sumptuously, and took care of his physicians. But above all those who were doling out, the noble Helayne passed, notwithstanding she made no apparent outward show. And on a time as the physicians came to her, as it is their custom to visit princes and princesses, she demanded of them how Oliver fared, and if he amended not. They answered no, and said that they had great doubt of his life. When Helayne heard these tidings, she was so dolent.\nthat she could scarcely sustain herself. She drew them into her chamber and had them stand guard, as she was sick, and therefore laid herself down on her bed and had her covered, to cover her better. When the ladies had departed, she began to say, with a soft voice, \"O God almighty creator of heaven and earth, who disposest all earthly things according to your pleasure, and you, sweet queen of heaven, lady of the world, and empress of hell, who bore nine months in your blessed womb the true son of God, your spouse, and conceived him a virgin and gave birth to him a virgin, and you are advocate and refuge of all desolate creatures, I beseech you, that you will counsel me, unhappy and unfortunate woman. O glorious virgin Mary, why has your blessed son given me so much beauty, to be the cause of the death of the most fair and most valiant knight that ever was seen, who am I?\"\nDay of this grace. Therefore I beseech thee, keep this gentle knight, who has not harmed me in any way of the world, from this right dangerous peril, and do not disdain to tell me how I might give him allowance for his malady. While she complained so to God and to our Lady, a light some took her, though she was compelled to sleep. In her sleep, it seemed to her that our Lady spoke to her and said, \"Helayne, my son, I have heard thy prayer for the knight for whom thou hast prayed. He is sick unto death. And because thou art the cause of his malady, thou must also be the cause of his care and health. Go to thy father and demand of him leave for having lost his senses. And with tears in thine eyes, name him thy friend. In demanding him how he died.\" Oliver knew the voice of his master. The end of the twelve months approaches. By my truth, my friend, thy malady grieves me.\nSo sore that you cannot believe it, I pray you to take care of yourselves, and if there is anything that I can do for you, tell me. I, Oliver, swear by my honor, I know no one for whom I would do more than for you. As Oliver heard the sweet voice of his mistress that comforted him so sweetly, he was moved to speak, and with great pain he thanked her. He could hardly prevent himself from saying that she was the cause of his death. And she, who loved him, said to him, \"Fair sir, think for yourself to recover, and come to the court. For upon my faith, you shall be right welcome.\" Then she took her leave of him, and it was never a day after that but that she sent for news of him and sent him right generously of her wines. She did so much that within a short time he was strong enough to promise himself about his chamber, as if he had had a good physician in his illness. And it was so.\nwas not long after that he went into the court and when he felt himself entirely whole, he served his master as he had done before. This pleased her more than she was accustomed to do. In this way, Oliver was more beautiful than he had ever been before. Heleanne, who perceived that Oliver was out of danger, put him in mind of the regrets and complaints she had made for him during his illness, which troubled him deeply at times.\n\nIt happened on a white sunny day, on which he held open court. And there were most of the lords of England assembled, even as he was at dinner, and his daughter sat beside him. A messenger came before the table and began to say:\n\n\"All powerful God, who governs all things, grant honor and glory and good adventure to the high and powerful princes, and my sovereign lords, the seven kings of Ireland.\"\nI am sent here to confound the crown of England, which is not worthy to be named king. Now listen, tyrant, to what I have to say on behalf of the kings of Ireland. They sent their word through me and defy you, threatening fire and blood, and they will depose you from your realm, one who is not worthy to hold it. Some of them have come to your court to learn more plainly your governance, whereas they have perceived your great cruelty and tyranny. And by your singular and damnable will, you have accomplished your tyranny on cold blood without any reasonable cause. Therefore, you are the cause of the effusion of human blood and of the similar cry of the Christian. And therefore, take heed to what you have to do. For I tell you that they are already descended upon your land and will do such justice as is appropriate.\n\nAfter the messenger finished speaking, the king inclined his head, and soon after he lifted it.\nThe king rolled his eyes and furrowed his brows, appearing as if extracting a man from his mind. When the messenger saw the king make such a face, he wished he were in his mother's belly. No one answered, for the court was too troubled to speak, and all in the hall kept silence. Valiant Oliver saw the company so abashed by what seemed a little thing to him, so he set himself on his knees before the king's person and, ashamed, began to speak. \"Mighty Emperor Oliver,\" he returned, \"I have come back to the kings of Ireland, who have already entered the realm of England, to tell you the answer I have received. Then the king of England acceded to Oliver's request, due to his great valor, and gave him ten thousand men of arms.\nHe took leave of the king and the king gave him four thousand nobles at his departure. Oliver took them in good thanks. But before departing from the city, he distributed it among the poor armed men who needed it, and he did so much that they spoke of nothing but his great generosity. Therefore, he gained the love of every body. And in like manner, he departed after he had taken leave of his master. The latter commanded him to God. And he traveled so well on his journey that he was within three miles of his enemies. And when it came to their knowledge, they raised up their siege that they had laid about a strong place, and they put themselves all in fair order, ready to await battle. Oliver in like manner prayed and requested all his men to do well, showing them that they should have more honor without comparison if any good adventure happened to them, than if the king were there in person.\nAnd each of them promised to do his duty. Approaching so near their enemies, they could see them clearly - there were four against one man. But they were not men of such chap, for the most part were common men and poorly armed at all points.\n\nRight as these two hosts approached to gather, you might have heard such a noise that it was hideous to hear. And when it came to the strokes given, you should have seen shields clash within a little sound of every body. Therefore, they fled before him and made way. For all that he hight he struck down, none can now recall to you the marvelous strokes that he gave. Both his friends and his enemies were all abashed to behold them. He cried out as high as he might, \"If the kings of Ireland were here, I would make them crowns.\" One of the kings of Ireland, a valiant man, took a great spear in his hand and came towards Oluwer. Oluwer, seeing him come, pulled a spear from him.\nthat was next him / and struck his horse with the spurs\nand met together so strongly that it was not in the horse's strength to sustain them / therefore both fell to the earth / but the king never arose after / for Oliver had pierced his hauberk and struck him to the heart / therefore it was great damage / for he was a valiant man. Then you should have seen Englishmen and Irishmen run to the support of their lords and there were slain many people on both sides. Oliver was among his enemies where he struck on the right hand and of the left hand / and did such deeds of arms that it was great marvel. His cutting sword made his enemies flee before him. For all that mauled them all he mounted on his horse / and then began the battle more fiercely and more cruelly than it had been of all the day before. And in that same battle, Oliver with his own hands took two of the greatest kings of Ireland. And then after that Oliver.\nGrete Payne pierced the host and did so much that in spite of all his enemies, he came to the chief standard-bearer of the Irishmen. By force of arms, he struck him down to the ground and with one stroke he severed his head that bore the standard. Then you should have seen the Irishmen greatly abashed, as they saw their chief standard fall to the earth. They took great pain to lift it up again, but they could not. And finally, by Oliver's valiantness and the courage he gave his men, the Irishmen were discomfited, and so they fled. The chase lasted more than two miles, and there were so many slain that it was a pitiful sight to behold, and every man saved himself who could. And then they came by night and to their ships, and in great haste they entered into their ships and sailed into Ireland, where they told their pitiful discomfiture that gave great discomfort to all of that country. Olver.\nmade to quiet the retreat, so that none went further on. And when it came to pass by the way where the battle was done, and saw the great outpouring of blood, there was none of them but that their hearts abhorred. And Oliver himself had tears in his eyes and said, \"My blessed creator, I pray thee that by thy great mercy thou wilt pardon me the outpouring of blood of these Christian men. Nevertheless, take that Oliver said these words; yet he was right joyous and glad of the victory, and gave thanksgivings and praises to Almighty God with a good heart. In this manner they came to the town that had been besieged before by the Irishmen, where they were received with great triumph and joy and a procession of all the churches. And they gave Oliver great gifts, which he gave to his men, and in like manner of all the booty that he had won, he would distribute.\nAfter he summoned the captains of his army, and they had arrived, he said to them, \"Fair lords, you know the victory that God, of His grace, has given to us against our enemies. Therefore, it would be good to signify these tidings to the King, our sovereign lord. Wherefore, I pray you that the dead bodies may be numbered, so that we may write to him more certainly. It was told him that the King should have news shortly, for it would be too long to wait for their delivery. But it seemed to them that they might not fail to write 20,000 of their enemies' dead without adding other numbers and few of their men. And who wrote the letters, by Oliver and by the lords, they were given to a messenger, and he was instructed to make all diligence that he could. When he had come to London, he presented them to the King, and when the King had read them all, you may well think that he was right joyous.\nAnd he was pleased. Therefore, he ordered them to be displayed on high. And when it came to the knowledge of those at court, there was none but that he thanked God. The King commanded that these tidings should be published everywhere. And after mounting on horseback and various other lords in his company, he came to the cathedral church of St. Paul's, in which he gave alms and prayers to our Lord and to the valiant Oliver. I return here to Oliver, who had assembled all the greatest of his army, and demanded of them if they had any talent to do a good thing. They answered and said, \"It shall not hold against us.\" Then Oliver said, \"My lords, friends and companions, God has given us such a fair opportunity that we can never be enough in your service. Therefore, it seems to me that our good beginning if it does not fail with you, we may yet do some good thing. For you ought to know that there was never men more abashed than our enemies were when they knew the truth of how it went, that one of us\"\nTheir kings were killed, and the other two taken,\nand with this all their men of war slain,\nwhere they had arrayed them. And thus, as it seems to me,\nwe are not far from their marches. If we had put ourselves\ninto their country hastily before their great anxieties and sorrow were passed,\nand had not given them less to think about their affairs,\nwe should have found them so disorganized that there would be little resistance,\nand there is my advice ended.\n\nBy this manner was concluded the voyage to Ireland,\nand they took in the town as many prisoners and heads as they could get,\nand all things necessary for their voyage,\nand departed from thence, and took with them\na thousand men on horseback and as many on foot,\nand also they took with them\nas much artillery and other equipment of war as they could without damaging\nthe town, and it was told them before their departure,\nby them who had charge for burying the dead folk,\nthey had found a deed of their enemies worth \u00b2.\u56db\u5341\u56db.M. and of their men \u00b2.\u5341\u4e8c.C. Therefore, their friends were right displeased.\n\nAnd they assembled ships and entered into the sea, and did so much that in a short time they were out of the realm of England and entered into Ireland, where they began to do much harm and found but few places that resisted against them, for they were not as strong as those of this region.\n\nThose who were taken by force had no mercy; they slew them all. Those who yielded to them before they besieged them were taken to mercy. And with this, they terrified their enemies so much that the most part of them yielded to them or they came to them.\n\nThen the kings of the country who had escaped from the battle were so overwhelmed that they could not put any counsel to their affairs, for their people were yet full of sorrow because of the dolorous fortune that had befallen them.\nThey abandoned all in the will of God, fortifying only the places where they intended to retreat. But this was not but that they gave frequent assaults and skirmishes to the Englishmen subtly, though many men were slain on both sides. In such a way, through the succession of time, most of them yielded to them. And they themselves helped to wage war against their lords. In this state, they went and besieged a place where one of the kings of Ireland was, who had recently been crowned. It was his son that Oliver had slain at the tournament. They assaulted it quickly and boisterously, and on both sides great deeds of arms were done. For those within the castle defended themselves vigorously, so they received but little damage that day. King Maquemor was warned of these things and how the enemy was before the place of his cousin.\nHe was very displeased. And swore by his crown that it should not endure this. He assembled as many people as he could. And then the third king came to raise the siege. Oliver was warned of all these things, so he put himself on the field to face them. He left a party of his people to keep the siege. He put his people in order and faced his enemies, who came. And when they saw that Oliver was already on the field, they knew well that they could not escape without a fight. And then they put their people in right fair order and began to shoot arrows. Oliver and his people did not retreat but stood firm with determined feet and received them at the points of their swords and spears. And there were slain many men on both sides at the first encounter. Full many ladies lost their husbands, and many children were fatherless, and full many maidens lost their lovers there.\nOliver cut down heads and arms in such a manner that none ever did more deeds of arms than he did. The Irishmen sold their lives right readily, as men filled with prowess, for it seemed to them that they should lose their country in the same way. Therefore their courage doubled, and they did as well as they could. In this state, the battle almost reached its nightly end, but in the end, the Irishmen were discomfited, as those who could not endure the place where the siege was. When the night had come, Oliver in his tent had the kings made to be served honorably. And on the morrow, he had it proclaimed that every man should put himself in pain to do his duty and take the place. Then you would have seen many a valiant knight and squire, and me among them, go to the assault, but they within defended themselves so valiantly that it was great marvel. The king said that he would rather die.\nthan for yielding him to the hands of his enemies /\nand to him who had slain his father.\nEven so, as you have heard, endured the siege by a long space of time before the castle. During which time Oliver made the king of England often know of his behavior, and sent him word that he should have no doubt of them / for they had nothing but good intentions.\nThe artillery there was severely damaged, and the castle so much that a great part of the wall was knocked down, and then it was assaulted at that side. Oliver was in that assault and bore himself so valiantly that he was the first to enter / therefore all his men followed him. And at that time the castle was won, and the king taken. But before he was taken, he did great deeds of arms, and all the others were slain. Oliver departed from there, and left a garrison there. He put him on the way to go and conquer the realm of the son of him that he had slain.\nin the first battle. But the same king did not await his coming / but came against Olivier without any armor at all, bearing in his hand a branch of olive in the sign of peace. And when he saw Olivier, he said to him, \"Right valiant conqueror, before whom nothing can endure / by the fury of your sword you have subdued seven kingdoms / and have the kings as prisoners. Therefore I know that my person alone cannot resist against yours and your power. Thus I come and yield myself to your will / and do offer myself and my realm to serve you.\" Olivier thanked him and took him by the hand, saying that he should dine with him that night. Then Olivier commanded that the heads should be displayed in a fair green field that was not far from there / by which various rivers and fountains passed by / therefore the place was more delightful. Olivier commanded that the kings who had been prisoners for a long time, who were awaiting in a strong fortress, be brought there.\nTrespass not far from the should be brought to him and made to tell his cook that he should prepare the supper in the best manner that he could, for he would feast the seven kings in his pavilion. And when the hour of supper approached, he made them sit down at a table and sup richly. After supper Oliver made a show and said to the seven kings how they were prisoners, not to come out of it but at the pleasure and will of the king of England, that they had so vilently offended and made great doubt that he would punish them severely as it should be, and told them that they should be led to him on the next morning, and that they should think on what they would do, for to amend the offense that had been done by them.\n\nSoon after various words came the spices and the wine, and after they went to bed, every body, by the commandment of the captains, made ready to depart and so every thing was packed and trusted.\nThey returned towards London. And Oliver called unto him a right valiant knight and one of the captains English, to whom he prayed much curtly that he would go towards the king and denounce to him their coming, and that he could tell him the things better than anyone could write them. The knight, in accomplishing Oliver's will, put himself on the way and did so much that within a little space he arrived at London and saluted the king, and made the recommendations humbly from Oliver and all his fellows. And then he began to tell him how they were on the way to return, and that the seven kingdoms of Ireland were conquered and put in the obedience of his scepter. And Oliver brought him the seven kings as prisoners to do with them as he pleased. And began to describe to him the valor that he had seen Oliver display, and it was credible with pain that which he had seen Oliver accomplish. And said, \"sire, after God and his holy mother give.\"\nThank you to the right valiant knight Oliver,\nfor by your right arm you have obtained victory over all your enemies. And certainly I think that never God gave to any man such goodness as He has given to this same. The king, hearing these joyful tidings, was so filled with joy that he was a long while before he could speak. Nevertheless, soon after he embraced the knight and said, \"My friend, you are most welcome. I thank God, the arms, and the sword of the right gentle knight, of the joyful tidings that you bring me.\" And after he commanded him to tell it aloud. So he began to relate it more lengthily than he had done to the king's person. And always pray and loving Oliver, saying that it was a thing of the other world and not to be believed by them who had not seen it. These tidings were soon spread about in the ladies' chambers and came to the ears of the fair Helayne, who was very joyful about this.\nShe heard and thought that he had been king and I queen, who would have made the world better. Therefore, her courage blamed her father greatly because he kept from such a knight who was due to him. The king inquired and demanded the day of his coming and ordered a great feast for their arrival. He commanded all the great lords and princes of his realm to be there. And when it came that Oliver approached near the city, all the princes weeted against him, and there was none of them but that they did him honor and reverence. The king had ordered that he should be led in great triumph through the city. Therefore, the streets were adorned for him. And in this state they came to the cathedral church of St. Paul's where places were prepared for them. He, all armed, went towards the king, whom he saluted right humbly. When the king perceived him, he went against him and began.\nfor to kiss him and call him my right sweet friend,\nblessed be the Father who engendered thee, and the Mother who bore thee. And thanked be my blessed Lord\nthat ever gave the will to come into this country,\nwhich at this present time is so greatly honored and revered by thy sword. I pray to God that He give me leave to deserve it from you, Olyuer answered. Sir, thank our Lord, and after the valiant men that you gave to me, and not I to you. For I have done the best that I can, yet I have not deserved the honor that you do to me. The king answered that he had been informed of everything, and commanded him to go and disarm himself. And when the hour of supper should approach that he should return, and bring with him the seven kings, for he would sup with them in his palaces. Olyuer went towards his masters, to whom the king had commanded that all the honor that she could make him.\nShe should do it. And therefore when she saw Oliver come to guard her, she went against him and took him by the hand and kissed him, saying that he was rightly welcome and that she was glad of his welfare. But because supper time approached, he should take leave and go to his lodgings.\n\nWhen Oliver was disarmed and clothed in new garments, he came right well accompanied by noble men of the king's court. They had great desire to please him, and they went to the lodgings of the seven kings whom he saluted. They said that they would gladly go, and they mounted on horseback, and Oliver also went with them, the ones who conducted them. And when they entered the court, various lords and princes of England came against them, who led them to wait upon the king. The king, who remained in his chamber, did not move from his place. Other lords also came.\nThe knights kneeled low enough. And when they approached near the king, the king took off his hat and marched three or four paces against them, saying that they were right welcome. And when he had greeted all, he began to discuss various things with them sumptuously served.\n\nRight after they had dined, and the tables were taken up and graces returned to God, the king commanded to fetch his fair daughter Helen, so that the dances could begin. And the noble and valiant knight Oliver went to fetch his beautiful and excellent master. And when she came and had greeted her father, she greeted the seven kings, just as she could do it well, and the other lords bowed. Then the dances began, which the king watched gladly. And in watching Oliver's dance, he thought to himself how it would be possible to reward him for his service, and he thought so much that a greater thing he...\nmyght not give him her daughter, whom he had won by force of arms, but because he had taken her from him, he would have disdained to take her again. Therefore he concluded to speak to him according to the customs, in the presence of all those who were there. And just as he had thought, he did it. And when all was failed, and his daughter had come to give him a good night, he had it said to her that when she should be in her chamber, she should not raise herself up to bed. She did even so. After he called Oliver in the presence of the kings of Ireland and of the other princes and lords who were there. Oliver, my friend, I begin to have knowledge of my case, and how long I have held what should be yours - that is, my daughter. The reason I was moved to this was because I did not know your estate as I do now. But truly, Helaine and I...\nQueen of all the world, I would think her bestowed\nupon you, as the most valiant knight of the world. Having learned all these things, I shall give you the most precious thing that I have: it is my daughter. If it pleases you to take her as your wife, after my death you will be king of England, which would be rightly happy to have such a lord. The matter finished, the king spoke his words. When Oliver saw that the king had finished speaking, he set himself on both knees and began to say these words: Right honorable lord, truly there is no service but that of a king, for I may well anticipate myself that with little deserving I have the greatest reward that ever had man, of which I give loving thanks to God and to you, graces and thanks. Nor have I, a poor man as I am, the hundredth part of the honor that you do to me. I pray to God that He gives me grace to deserve it from your highness. For by you my name shall be changed, and those that shall come after us.\nHere I speak of this matter. I will name him the highly rewarded servant. Then the king commanded Oliver to arise and sent for his daughter. And when she had come, he took her by the hand and led her to him, saying, \"My friend, see here my daughter that I give you to your wife, in acquitting my promise.\" Oliver thanked him right humbly. The poor Helayne, who knew nothing of this, was more abashed than ever before, and began to change color, thereby losing her beauty. When the king saw her in this state, he said to her, \"My right dear daughter, I have troubled you as it seems to me, for I have given you to a man without knowing your will. But by the help of God, he shall do nothing to you but that you may well suffer and endure, as I deem.\" Then Oliver began to laugh at the king's words. Therefore, Helayne was more ashamed than before. The archbishop, who was in the hall, performed the handfasting.\nThe man spoke to the kings of Ireland by the king's commandment. One man addressed his words to the kings of Ireland and said that the king, their sovereign lord, out of love for the solemn night that would be on the morrow and for the love of Oliver, was willing to render to them their rights, quiet their reasons, and send them back to their countries without any damage. Each of them was to do him homage and hold from him their lands. The kings, knowing that it is best to avoid two evils and agree to the king's request, did homage to the king of England. After these things, and after they had danced for the espousals, everyone went to bed, but Oliver slept.\nNot that night but he watched all night, as he would, with a good will he could have been a day older and thanked God for his goodness. For him it seemed that he was lifted out of his evil adventure and so passed the night. And when the day came and it was time for him to arise, the king who knew well enough that Oliver could not have his gowns made so soon, sent him three or four gowns of cloth of gold beaten. And when Oliver was appareled, all the princes and lords came and fetched him. Five kings of Ireland came, and the other two remained to accompany the fair Helayne.\n\nRight soon after all these things were ready, Oliver came into the court accompanied, as you have heard before, and went to the portal of the chapel, where he found the Archbishop ready. They had not been long there when they heard coming to them great noise of trumpets, minstrels, and began to sound and come to guard the chapel before them, and there came\ndivers kings and heralds of arms / and after them came Usherers. Then came Helayne, surrounded as befits a bride and a lady of such noble lineage. She was accompanied by various ladies and damsels who followed her. And on her right hand were two kings. A soft procession approached the place where Oliver dwelt. They had not been there long when the king arrived, and at his coming they were married. The service was performed. The tables were set / and they sat down to dine after the ladies had returned from the chambers. Whoever would describe to you the scene at this dinner, the gifts that were given as well as the dances began. Oliver led the fair Helayne to the dances, and every person saw it gladly. For the whole world said that they had never seen a more beautiful couple together. After the dances had lasted for a long time, the noble and far Helayne was led to bed. And then wine and other festivities followed.\nspices were brought. Oliver did not stay. He was already in his chamber where he lay. And when he knew that the bride was a bed, he began to laugh. He said that he had right well worked, for no one would dare to enter his chamber or awaken him until a clock struck eleven, and the king had dined. The king, who had not yet risen, came to the chamber door and began to call them. He said it was day and time to rise. Oliver, who did not sleep, opened the door to the king and let him enter alone. The king went to his daughter's bedside and comforted her as well as he could. He knew long ago that she was too young to sleep with me. She answered nothing to him. He took his leave of her.\nThe lady was displeased with him and refused to speak to him. After that, he departed. The ladies came and took her up. When she was ready, she went to mass, but this was not without the interference of various lords and ladies, who all agreed she should not halt. The mass was said, and the dinner passed, which was very plentiful of all good things. The king held open court for fifteen days after that, and all the lords took their leave of him. The king kept Oliver's estate as a king's son and retained various gentlemen of his court. The kings of Ireland took their leave to return home, always in the king's pleasure, and Oliver, for God had given him such grace, was loved by every body. The disputes and discords among the gentlemen, Oliver was able to settle with his power. The poor knights were made rich by his largesse. He was the most beloved.\nThis text appears to be written in an older form of English, likely from the Middle Ages. I will do my best to clean and modernize the text while preserving its original meaning.\n\ndefender of widows and orphans, and to his power,\nhe gave comfort and consolation. Shortly, all virtues\nthat were possible in a man's mortal body flourished\nin this right valiant and gentle knight, in such a way\nthat every body praised him and blessed his coming.\nAnd he held the king in high esteem for his wisdom\nand prudence, for he had kept his daughter virtuously,\nwithout thinking of covetousness, so the king lived\nin great ease within his court, and in great loving\nand glory outside. And he was so feared and respected\nthat none dared to displease him, but was master\nand lord of all his neighbors. The fair and good Helaine,\nwho was with child, was no less recommended\nagainst her, for all virtues that a woman ought\nto have possessed. It happened that after she had\ncompleted her term, she was delivered of a pair of sons,\nwho were named at the font.\nHenry had a son who brought great joy to the king and all of the realm. Yet this child knew that he should be held in the highest regard above all others. He was one of the best and most valiant knights who ever lived. However, he was not king of England, as he died young, which was a great loss. A long time passed, and once again Fair Helen was with child. This child was born from a fair daughter, who was solemnly baptized and named Clarisse. Fair Helen and Oliver were so devoted and enamored with their child that it was a great marvel. I am not ashamed to say so. The mother kept them constantly in her arms and could not bear to part from them. It was the time of Oliver's reign, for England was in turmoil, and he did not know how to occupy himself other than through hunting, hawking, and making merry.\nOliver passed his time joyously, as you have heard. It happened that the hunters informed him that the greatest wild boar ever seen was in the forest, five miles thence. Delighted in hunting, Oliver was very joyous and said that he would gladly go, so on the following afternoon he departed from the city and lodged in a village near the forest where the wild boar was. That night his wife had a marvelous dream; she thought she was hunting with her lord, and saw a tremendously large tiger that with its teeth and claws devoured Oliver and carried him away, she knew not where. Of his vision, the fair Helayne awoke, unable to sleep after that. The following morning she sent word to her lord and requested that he not hunt that day, for she feared he would be hurt. Oliver, hearing his wife's message, did nothing but laugh.\nfor he seemed to be in the midst of dreams or fantasy, / therefore he sent word to his wife that she should make cheer, / and that he would bring her some venison; then he mounted on horseback and went to the forest, / and uncoupled the hounds, / and began to hunt. The Old One put him in the forest / and followed the hounds, / therefore he did folly. For if he had heeded his wife's counsel, it would not have happened to him as it did. For as he followed the hounds as near as he could, the wild boar came that was on foot / and passed before him. Older One, who was well-mounted, struck him with the spurs / and rode after. He did so much that he had lost all his men within a little while. Alas, if he had known of the evil adventure, he would not have put himself so soon in the forest, / but as he who paid no heed rode on continually without keeping any way, / so his evil adventure led him. O King of England, truly for a long time you shall not see your fair son.\nOyler, you beautiful Helaine, for a long time you shall not see your lord and husband. Before Oyler perceived that no one followed him, he was far from his people. When he found himself alone, he blew his horn, but no one answered. Therefore, he put himself on the road in an unhappy hour. The farther he went, the farther he was from them. Thus, as he went, the wild boar, which was far from him, came upon a company of men passing through the forest. The chief was one of the kings of Ireland, the same Oyler had slain his father at the tournament. As the wild boar and its hounds, which he had, followed and ran so much in the forest, they overtook Oyler, who was alone. Then Oyler announced himself and greeted the king, but the king disdained to speak to him. He signaled to his men, saying, \"This is the murderer who has slain my father.\"\nI will take him alive / for I cannot avenge myself better than at this time. And when Oliver heard these words, he drew his sword / and defended himself valiantly. But in the end, whether he wanted to or not, he was taken. And the king ordered a close hood to be put on his head / to prevent him from being recognized, and he was led to a seaport where he was put on a ship and taken to a fortress of Ireland that belonged to the same king. In this fortress, Oliver was put in prison full of vermin / and given bread and water once a day. Upon the king's return / who intended to do justice on him at his pleasure, Oliver did not return / but went to London towards his sovereign lord / who was greatly discomforted / for he had heard no news of Oliver, who was being sought on all sides. Oh, what pitiful and innumerable lamentations were made when the truth was revealed.\n\"The king was known to be unable to be found. Certainly, never such sorrows were shown in any country. The good king said, \"You have truly lost the flower of your realm / and most part of your armor. Alas, my right sweet son, you were traveling when I reposed myself / and he by whom I was respected / and he by whom I was obeyed / and he by whom I lived in rest and in safety.\" These regrets were nothing in comparison to the pitiful lamentations that his daughter made. She could neither eat nor drink / but had lain on a bed as if she were dead / and all who saw her had great pity on her. And when she could speak, she cried out, saying, \"My blessed creator, why did you ever give me him / who in his departure causes me such great sorrow and distress on earth? If it were your blessed will, I would be in his company / then she commended herself to the blessed virgin Mary.\"\"\nRight sweet virgin Mary, mother of God, what have I done to you that you have separated me from the sight of my right amiable lord and husband, who so dearly loved me? With such or similar words, the right fair Helayne comforted all those around her. I shall leave her to speak of the king of England and his daughter, and all those of his realm, in their sorrow. I shall speak of them of the realm of Castile and of Arthur, for we have heard here before how Oliver was parted from Castile, and of the marvelous duchess that the good king of Algarve, friend of Oliver, showed because of his departure. This duchess never let him go unto death, for within a short space it made him finish his days, and he did not live long after the departure of his son. For this cause, Arthur, king of Algarve, and friend of Oliver, was chosen, with the consent of various lords of the country, to be regent of Castile until Oliver's return.\nAnd because the affairs of the realm of Castille were greater than those of Algarbe, which is but a little court. Arthur held himself most in Algarbe. And never forgot to view the glass of his fellow. So much so that he perceived that the said glass was such as the letter described. That is, the water was troubled and greatly obscure. In such a way that it was almost like ink. And when Arthur perceived it such, with great hesitance, he began to say in this manner: \"O right noble, right valiant and loyal fellow, I see well that you have some great distress or some evil adventure, or in fear of your body, wherefore I am right displeased. And because one knows his friend, I swear to God and promise him, and to the crown that I bear, that even as secretly as you departed from this realm, I shall depart also. Nor never as long as I live shall I rest, till\"\nthat I know whether you are alive or dead. In his eyes he departed from the chamber and came into a hall. And commanded letters to be made to summon all the three estates and all the princes of the country. And when they were all assembled, he began to show them and said that it was not possible for him to govern both realms well that he had in his charge. Therefore his will was to commission some discrete prince in his stead to be Regent of Castille. For he would return to that of Algarve, because he loved it more, for because it was his proper heritage, and that it was the place of his birth. Therefore he wanted to know from them, if it was their good pleasure, whether he resigned his estate at his discretion to the most wise one as they seemed. Or if they would choose one among themselves and their counsel. They answered, \"Right pious king of Algarve, we have not held you for Regent, but for king until the coming of Olivier as you.\"\nWe know that you have never disobeyed us. And none of us would wish to please you any less than our sovereign lord. Your will and departure are grievous to us. But since we cannot keep you and choose which of us it pleases you to give your steed to, we will honor your election. For we will never have a man as good as you. Arthur thanked them and chose a good prince to rule in his stead. And then he took leave of them in great weeping. And then he took a certain number of men with him and did so much that within a short time he came to his realm. And when he was there, he recommended to his constable all the governance of his country. And after that, he commanded all his men to obey him and said that he would go to a place alone, which was not far off. And with the grace of God, he would not tarry long. This done, he departed in a fair morning.\nand went his way without any company, save for God alone/for great need he had of him, as you shall hear hereafter. In such manner did the valiant and gentle Arthur depart from his council. And began to search news of his fellow/as he who would never rest until he had heard news of him. The first country that he arrived in was Portugal/in which he found nothing pleasing to him. After he sought the remainder of Spain/and came into that of France/and went so much on one side and other that he came to Calais/where he found men going to England/and therefore he motioned on the sea to go there. You may well think that he was long in searching the countries that you have heard above. In this meantime Oliver his fellow was always in prison/with bread and water/and often better than he who had never hoped to depart thence. And desired\nArthur encountered a contrary wind at sea, driving them towards the Irish marches. Unaware of this at the time, the sailors later recognized it as one of the realms of Ireland, the farthest from England. When Arthur learned it was Ireland, he asked to be set ashore so he could seek news there, as he had in other lands. Once on land, Arthur prayed and remained in the country for two months. Whenever he wanted something, he had to make a sign, as they couldn't understand him otherwise. Without a horse or mule, he walked on foot.\nLong ago, on a day, he came upon a thick forest where various wild beasts remained. He did not understand their signs not to enter, and spent the entire day along the forest's edge without encountering any adventure. The night came upon him, forcing him to sleep. In the morning, he set out again, his fast broken. Not long after, he saw a great and horrible lion strongly oppressed with hunger. For he had found no prey for a long time. When Arthur saw and perceived this, he prepared himself to fight, as he was armed at all points and also had a good sword. He took off his mantle and wrapped it around his arm, then drew out his sword and kissed the hilts, commending it to God, and advanced towards the lion, who doubted him little. For who\nArthur gave the lion such a stroke with his paired forest staff that it died. When Arthur saw that he had been delivered from the lion, he thanked God with a meek heart. But when it came to night and he found himself not out of the forest, he was much displeased, as if he had not eaten all day, except for his comfort in thinking of Saint John the Baptist who lived on locusts and honey and him seeming unrighteous if he could not live with such provisions for a time. So he began to search the forest and began to eat herbs and roots such as he found with such great appetite for hunger. And when the night came, he put himself on a little tree for fear of wild beasts.\nThen, when the moon was fair and clear,\nhe heard a thing coming far that made such a great noise,\nit was a hideous thing to hear in his way. He struck down all he met to the earth\nand whistled so high that it pierced Arthur's ears. The which creature, that he heard was marvelous, he began to bless himself,\nin recommending himself to God, praying him to be his defender\nagainst that beast he saw coming. And even as he recommended himself to God,\nthis marvelous beast approached,\nmounted on a tree, and struck the tree with his tail so violently that he fell to the earth. When the poor Arthur found himself on the ground,\nif he had feared and been afraid, I am not displeased,\nand I think well that he would have been in his own country again with a good will. But as a valiant knight he prayed God to have mercy on his soul.\nFor he thought that his last day had come.\nand set his hand to his sword to defend himself if the beast assaulted him. For he had no desire to attack first; the beast passed, and Arthur was right joyous. But soon the beast returned to attack him, encircling him. The beast thought to have struck him; it struck the tree instead, causing him little damage. But her teeth were long and cutting marvelously; she strained him in such a way that without the tree he held onto, he would have resisted nothing. For already he was so sorely wounded that he had nothing left but to be pierced. He avenged himself valiantly and gave it great and sad strokes, but her hide was so hard that in no way could he harm it. The sight of her alone grieved Arthur as much as all the remainder. When he saw the beast, he was dismayed that for nothing he had done, she was as fresh as she was at the beginning of the encounter.\n\"he began to pray for our lord, asking him to have mercy on his creature and said, \"My right sweet lord and companion, because I must finish my life here, I would have ended it with a better will if I had seen the before my death. In complaining to him, the beast kept him so strictly that it knocked him down to the earth and held him so fast with its nails that all he held was in pieces, in such a way that Arthur could not remove him. For our lord, who never forgets his friends in need, do not forget this noble knight, nor would he suffer his loss. For the beast that held him so strictly, let go of her hold, so that she might take him with it. It was a man clothed in white who began to say, 'King of Algarve, God saves you. And when Arthur heard him named king, he made the sign of the cross and said to him, 'Art thou the\"\nThing of another world. I think you are transformed from God, since by Him you have saluted me. For otherwise, you could not have known my name. Therefore, I pray that you have pity on me and do so much that I may be released from my pains and put out of this forest where I have suffered so much. This man answered to him: Arthur, you have not failed to say that I am of God. It is so. And think that I have come for your release.\n\nThen he alighted from his horse and lay down on the earth beside him, and drew from his purse a box of precious ointments. With these ointments, he anointed and touched all his wounds, and gave him a root to eat. And as soon as he had tasted of it, he was as whole and safe as he had ever been. Wherefore his medicine, clothed in white, bade him give thanks to God, by whom he was sent there. Arthur did as he had commanded.\nThen the white man mounted behind his horse and said to him that he should put him out of the forest. And in going, he said to him, \"King of Algars, I know why you have departed from your country. It is for the love of Oliver of Castile, your beloved. Therefore, I will tell you news. Know that after his departure, he took only the king's daughter, who is one of the fairest ladies in the world. But you would not believe me; I would advise you first to go to London to comfort the king and his daughter. For you resemble Oliver, and it is all the same thing. Helayne will depart her way of health and come to this forest. You will hear news from me here. In these woods he led him out and made him dismount. Then Arthur set him on his knees, as before a holy thing, and then...\n\nAs Arthur found him alone on the way, he...\nthanked God and did so much that he came\nto the sea, where he found a ship that went to England, and entered it. When he was in England, the first town he entered was Bristol, where he was known as Oliver. The news spread quickly, and some addressed them to London and came and told the king. When he knew it, he was so filled with joy and his heart so close with joy that he would have fallen to the earth if some of his servants had not held him back. He fell asleep, and when he was awakened, he demanded of those of his chamber if it was true that Oliver was alive and if he would come. They answered him yes, which made him very glad and thankful to God, but before he knew whether they had told him this or if he had dreamed it. Thus, as they were in these circumstances.\nDeuisus, a squire, came and knocked at the gilded chamber door, who said that they should ask the king if he would see. Olyver, who was only a mile away and would come shortly, was the one referred to. The king sent for his horses and mounted to go against him. Likewise, every body went into the fields to see him, who was so desired. And when Arthur perceived the people who came against him, tears were in his eyes, and he began to weep for his feelings. The king perceived him and said he had not seen him in three years. It seemed to him that it was none other but Olyver, and the same was true for all of his company. Therefore, with both arms outstretched, he ran to him and began to embrace him strongly. It was marvelous, but he could not speak a single word to him. And when he could speak, he said, \"You are most welcome,\" and \"I have done great alms by returning and comforting this realm.\"\n\nAfter these deceivers, Arthur saluted the noble.\nmen who were in the kyges company and generally all the others, but so many came that it was not possible for them to enter the city. Therefore, they brought a large and high chair of cypress upon which Arthur mounted, so that he could be seen on every side to appease the people better. Then it was cried that everyone should return, and after Arthur mounted on horseback. And when he entered London, none can describe to you the joy that was made on every side, the streets were hung with ladies and damsels, the noise was so great that it was marvelous to hear. And in sign of greater joy, both more and less cried \"Te deum laudamus.\" And when they approached the palaces of Helaine, who was seriously ill, she heard the noise where she lay and demanded what it was, but none dared to tell her, for fear that the sudden joy might be too great. Therefore, they stayed with the masters.\nthat did tell a far woman what it was. When she knew it where her hands joined up to heaven she began for to thank God in saying. O redeem us from human language I render to the graces and thanks, when that before my death I may see him that hath put me in such great joy.\n\nCome now death when that thou wilt, for I shall abide joyously, since that I know that my sovereign lord is come; it cannot grieve me. The fair and good Helaine had great talent for seeing him whom she thought had been her husband; but Arthur was greatly concerned how he might behave towards him as a fellow. For all that, when his boats were off, he went towards Helaine to know how she fared; and when she saw him, she was a long while before she might speak. But when she might speak, she said that she did well since she saw him in good health. The hour of supper came, and therefore Arthur took leave of her, and prayed her that she would make her goodbyes.\nThe ladies and damosels of London were summoned to supper. There was great joy, but it should have been greater if it hadn't been for Helen's malady. The king permitted no one to work for eight days, but each person in turn. In a short time, Helen recovered and found Guiscard and regained her health. The physicians granted him permission to lie with her, and he did so. However, she did not behave similarly, for she, who for a long time had not experienced the embrace of her lord, began to approach. But Arthur drew back and said to her, \"My love, withdraw into your place again, for I have made a vow to St. James, a pilgrimage that I have promised to make. Therefore, I pray you to be content, and after.\"\nI shall come to you again as soon as I may, I will pay it, and after, by the grace of God, we shall make good cheer. Helaine hearing Arthur's words did her commandment. In saying to him that it was well reasoned for him to hold himself in such estate, Arthur, in the king of England's court, who made him as good cheer and honor as he would have done to Oliver. Thinking it had been he, and also did Helaine, and all the others. And when he saw that Helaine had overcome her malady, and that there was no more danger, he came towards the king and said to him that he owed a voyage to St. James, and that he needed to do it without any company, wherefore he prayed him that he would be content that he might go alone, and that he would return again as shortly as he might. The king asked him if he was weary of his wife already, and he answered no. After he took his leave of the king to depart, and on the morrow.\nThe king begged him not to tarry and also requested that he take some company with him. But Arthur refused to do anything and departed alone after taking his leave of the fair Helen. He promised, he said, to the knight: \"Thou art armed at all pieces; therefore thou oughtest to be the more hardy. I advise thee that the king who holds Oliver in prison is a good mile from his place with a little company. There are thirty-four miles from here to there, and there are only three knights with him. But if thou darest to fight with them all four to get back thy friend, I would leave thee there for a little while. Arthur thanked him and asked him to do so. The knight struck his horse with his spurs, and he had not long done it before he was there where the king was. He showed him to Arthur and said, \"Arthur, descend down there; for yonder is thine enemy. And if thou recoverest Oliver, tell him that the knight clothed in white.\"\nThe salute him / the one who brought the head.\nInconstant Arthur arose / and took leave of the knight / and the one who vanished soon away. Arthur did so much that he approached the king. And inconstantly he cried out to him to the death / and then he put his hand to his sword & gave one of his knights such a stroke that he cleaved him to the teeth. The second he struck from his harm and his shoulder. The third he brought down dead. The king had but a short dagger with which he defended himself valiantly / but in the end he fled / and Arthur followed him & gave him such a great stroke with the flat of his sword that he struck him down astonished / & then he said to him A false traitor king / thou canst not deny that you have the king in your prison / therefore compel him to render him to me / or else I swear to God I shall strike off your head. The king cried for mercy and said / O noble knight save my life and I shall render him to you again. Arthur promised him that he would save his life.\nThe king promised him that he would do so. And then he departed all matters and discomfited him, and he did so much that he came to his castle. Inconsolable as he was there, he commanded that Oliver should be drawn out. When Oliver was before him, he said, \"King, I pray thee that thou slew me before I enter again in prison.\" The king said to him that it wouldn't be so, for a knight had acquitted his prison, and he had promised him to send him to him. Then he ordered new clothes for him, and then he gave him leave, but at the departing he said, \"Oliver, I see my death approaching, since I deliver you; and I have well deserved it. Nevertheless, if prayer may have place. I beseech thee for to pardon me.\" Oliver, who was more simple than a maiden, said to him, \"My friend, what you have done to me was without cause.\"\nI promise you that as for me, I shall never tell anyone the injury you have done to me, unless it is known by others, and some make war against you. The king thanked him and said he would wait. They both mounted on one horse alone, without any company. And went so far that they found Arthur. Olyver knew him sooner than Arthur recognized him. Therefore, he put his foot on the ground and ran to him with outstretched arms and embraced him. Whoever had seen these two faithful fellows would have had a hard heart if he had not wept. They held each other embraced without any speech. Olyver, seeing his friend who could not speak, had such a full heart of joy and pity that he could not do otherwise but kiss him and comfort him. On the other side, Arthur, who saw the fair face in which the ladies took their solace to behold it so pale with prisoning where he had been, had no less sorrow.\n\"Thane Oluer. For all that he was the first that spoke and said, \"My right sweet lord and fellow, this journeyney has been desired on my part. I give loving-kindness to God that I have found you. A white knight has brought me here / which salutes you / and begged me to tell it to you. Oluer answered him, \"Arthur my brother, by your request and loyalty, you have done so much for me / that I can never repay you. I pray to God that He repays you the reward, for I am not sufficient for it.\n\"Nevertheless, they both should have displeased the king of Ireland, who was present, for all that he should give to each of them a good courser / but then they said no / but if he would give to them the horse that he rode on, he would do them a great pleasure / and that it would suffice at that time for both. The king, moreover, was more generous / But they would have none other horse / but that same which they had come on / and concluded to tell\"\nThe truth of their adventure, without declaring the place of his imprisonment, and without giving any knowledge of when they were, nor who they were. And the Englishmen were all astonished to see these two men on one horse, and they said that Oliver had brought one of his brothers from St. James, but they could not tell which was Oliver. Thus, as he put the forgetfulness of his fellow's service out of his mind, and as hasty and full of fury, he knocked Arthur down, who was mounted before him, so roughly without further inquiry, that he broke one of his legs in falling. Then he leapt into the saddle and passed on his way without great service that he had done for him, as to have taken him out of that place so full of mystery, from which he should never have departed if he had not been. Therefore, he concluded that for all these services he would leave him his life, but this was not but that he thought that he had done his will.\nWith his wife, Oliver pondered in wonder how such treason could reside in so noble a heart. Oliver rode long in these thoughts. When he reached the court and the news reached the king and Helaine that Oliver had returned, they were all abashed, for they knew well that in such a short time as he had been away, he could not have been there. Nevertheless, they were right glad and joyous. And the king made him great cheer when he saw him. But with pain he had restrained me; and if it please God, when I am whole, I may do it better with my ease, and with greater company. When it came after supper, he took the earliest leave of the king that he might, as one who had great will to lie with his wife, who was so recently had abode in that sorrow and distress till it was day. And when it was day, he mounted and did so much that he arrived at the place where he had left Arthur, and when he found him not, he began.\nfor to search him on every side, and as he went, he heard towards the wood a voice that complained him right bitterly. Therefore he went towards it. And when he approached near there, he knew it was his fellow, who with great pain had drawn him out of the way under a tree. And when Oliver saw him, he set foot on the ground. And truly he had so great pain that he could not sustain himself. And I think, if God had not helped him, that he would have fallen into despair and struck himself through his body with his sword that he had drawn out. And the first word that he said to his fellow was such, in casting himself on his knees before him, with the naked sword in his hand. Alas, my brother, behold this wretch in pity, who has so grievously offended all the things that God made, than to divide the love between us two until death. When Oliver heard him speak so humbly, he would gladly have been.\nArthur could not tell what to do except weep beside him. Therefore, Arthur asked him how he might be obtained, for he had within a short space brought one [person] upon whom he put him, and in this way he was brought to London sick, and Oliver was there also to keep him company. And he ordered that a house and servants be given to him. After this was done, Oliver summoned all the king's physicians and surgeons, who put Arthur in a better condition. They did so much that within a short time he went about the chamber. Oliver, who visited him every ten days, told his wife how he had lain with his wife and conducted him, and after the pain and trouble he had suffered to release him from prison where he had been. The king was greatly astonished and said, \"It is one of the marvelous stories that I have ever heard, and I can never do you such honor.\"\nthat he ought to do him more, and if he loved him well, he should do nothing but what he ought to do. For never brother had done for another what he had done for him. Wherefore he could not too greatly deserve it. And as for his part, he would do him as much honor as was possible for him, and sent for his chamberlain, and his master steward, and other governors, and commanded them to give such and similar estate as his son Oliver had, to Arthur. And began to tell them all alone that which Oliver had rehearsed to him, reserving that he made no mention how Arthur had lain with his daughter - which was not a thing to recount - for it was a disloyalty. But the king kept him from telling it because there were, and are, many people who would sooner have thought evil than good. Wherefore he deported him. After the king's commandment, all things were ordered as:\nHe had devised it. And various knights and squires were retained from Arthur's household. These men began to gather, and the king visited him frequently. Fair Helen also did not feign anything. These matters progressed to such an extent that Arthur was healed. And when he could walk about in the court and have acquaintance with the noble men who remained there, every body began to love him because of his humility. The king himself loved him almost as much.\n\nHowever, the king of Ireland had done wrong to his kinsman, for which he demanded him one day if he had any will to avenge him. Olyver said no, and said that he had pardoned him. And Arthur said, \"How can you be so feeble in courage that you dare not avenge yourself on your enemy, by the faith that I owe to God, it shall not endure so.\" Then all evil came toward the king, and told him all alone in what manner.\nPrison Oliver had been in and prayed him that he would give him men to avenge Oliver, for he knew well that Oliver had no talent for it. When the king heard Arthur speak so, he took it more gravely to heart than Arthur did, and he said to him: \"My fair friend, let my son have his will; it may be that he has made some promises before that he issued out of prison. You are well the man to avenge him without any more involvement on your part. And then the king raised up a great army, of which Arthur was the chief captain. They were not long arrived in Ireland before the enemy, who had knowledge of their coming, gave them battle. Many men were slain on both sides, but finally the Irishmen were discomfited, and the king fled, and was besieged in one of his places, which was not well supplied with provisions, so it could not hold long. So when he saw them.\"\nHe had no more mete, and it was necessary for him, as a valiant man, he said, to die in the field in avenging his death with the cutting of his sword on his enemies, rather than yield. These deeds were done by Arthur and his company. They returned to England, where they were feasted by Oliver and all the other lords. The king gave Arthur the realm of Ireland that he had held. He made him not be known, for every man would have made him better cheer, and the king would have been right joyous to marry his daughter so highly. Nevertheless, it sufficed him. He also told him how his father had never rejoiced and thought that anger had put him to death. Oliver wept strongly for his father's death, for it seemed to him if he were dead, and prayed him not to act as he was told, for it was yet time enough.\nNothing made Oliver more honor than himself, and he was most pleased when he could. Truly, the two loyal fellows made many things that delighted all in the realm. Their thoughts were only for making good cheer and joyous occasions, and each wanted the other to share in it as well. Their hearts were more agreeing than their appearance, which was all one thing. Thus, as you see here, they passed their time in joy, but fortune, the mother of all, was against them. At every thing was about him, and she would not depart from him. He sent for all the master surgeons on every side and prayed them if they could find any remedy for his fair brother, sparing no expense. And finally, none could find a remedy for it.\n\n\"My brother and faithful friend,\" said Arthur, \"you do me more good than I have deserved. Therefore, I thank you, and pray you that\"\nYou will pray to God to send death to me, for I would willingly be out of this misery. It happened that Oliver slept on a night and dreamed that it was possible to find health for his fellow. And Arthur dreamed similarly that it was in Oliver's power to heal him. They had this vision together for four days, of which Oliver was a part. A thing was said to him that he might heal him, and no other. Oliver said to him, \"I would to God that it were in my power to heal you. If I could, you would be shortly well. Or else, I pray to God that He never give me paradise.\" When it came to the night and Oliver went to bed, he knelt before his bed praying that the Lord would reveal to him the meaning of this vision and how he might heal his fellow. Then he lay down, and he was not long in sleep before a voice spoke to him.\n\"You spoke to him so high that he awakened. Oliver, thy fellow may not be helped till he drinks of the blood and daughter, and their blood were mixed together, and it was given him to drink, that he should heal. Right sweet lady, I have two children, a son and a daughter of kings' blood. Nevertheless, if I knew that I should not offend the highness of thy son and the, I would slay my two children to render to my brother his health. What Oliver had made thus his complaint to the virgin Mary, and that he had had diverse imaginations, as well of the love it he had to his children as which he had to his fellow, he concluded for to slay his two children for the love of his fellow, saying, \"Love that I loved my two children with was nothing to compare to that which I loved my fellow with. Wherefore he departed from his chamber and came into that of his two children. And when he was entered, he commanded all the ladies to withdraw, which\"\nAnd when he was alone, he shut the chamber door and carried a basin and a naked sword to the bed of the two children who slept and were not yet awake. When he approached near the bed, he lifted the coverlet and found them sleeping soundly. The little son, who was five years old, woke up and, seeing Oliver, nature taught him to be cheerful and fair and good Helayne. What pitiful news will come to your ears when you will know that I have killed your children? What will you say? Certainly, your pitiful heart cannot endure it. And with that, you will lose your children; for he who dares not stay in this realm for fear of your father, who will put him to death, is worthy. And truly, the one whom he believed and putting all fears aside, with one stroke he beheaded both their heads, and then.\nHe placed the basin underneath and received as much blood as he could. Then he laid them in their bed again, and placed their heads in their proper positions, as if they had been alive. He took a towel with which he covered it and carried it, locking the door after him and taking the key with him, so that no one alone holding the basin in his hands could enter his companion's chamber and avoid those who were there. Afterward, he took a small pot of hellebore, saved the flesh that had been eaten from his face from coming back too soon. But Oliver washed it three or four times and gave him the surplus to drink, so much that he regained his sight and health. And when Arthur felt himself healed, he knelt down to kiss his companion's feet. Oliver, who was glad for his friend's recovery, said to him, \"My friend, give thanks to God, and after that, to my children whom I have killed for your health.\"\nAnd to make you believe it better, that is still all bloody from their blood. Arthur, seeing this marvel, had such great abhorrence and was so moved at heart that it can hardly be expressed, and said to him: \"Ha ha, Oliver, how can there be such great cruelty and tyranny in a man's heart as in yours, who have slain your two children for me, a stranger and nothing of your kin? Truly, I would be dead if it had not happened so. Oliver said to him, \"My friend, I was their father, and seeing that I have put them to death, you are in no way culpable; for it was not at your request. Therefore, keep the peace. But my right loyal friend, there is another thing: it is necessary that our departure be made. Therefore, I recommend my wife to you, and pray that you will comfort and help her. For I know well that she will have great need of help when she learns what has happened.\"\nAll the gold of the world should not keep me if the king knew it. Therefore, it is necessary for me to depart and go to such a place where no news shall be heard of me, and where I may serve God all remaining days of my life, as long as Oliver spoke to his fellow. The lady who had the keeping of the two children had been at Helaine and strongly complained that she did not know in what state the children were, and excused herself, saying that any evil that had befallen them was by the said Oliver.\n\nOliver thought it should be a time in human fashion to see his two children by himself, so he went into the chamber where they were, intending to put them in a place where no news should have reached them. He did this before his departure.\n\nWhen he had lifted up the coverlet, he opened the window to see them more plainly, and then he approached his children with tears.\nin his eyes and casting his regard upon them, he perceived that they were alive and played together.\n\nWhen Oliver saw this miracle, for pure joy, he fell to the earth in a swoon. And when he was revived, he embraced and kissed them a hundred times, and then said: O innumerable power of God that no man can comprehend, I render to the praises and thanks of the goodness that thou hast done to me, poor sinner, in showing thy great pity and mercy. He took his two children in his arms and wrapped them in a cloth all stained with blood. And the first he encountered was his fellow. To Arthur he said, \"Rejoice, brother, and see the king, and do as much as you can to follow me to the church that I go to.\" In the same way, my wife and all the courtiers that you may find. Then Oliver passed on. He saw it change, and it was at the hour that I was taken in Ireland. When he perceived it, the renowned and regent of Castile in Burgos:\n\n(Note: The text appears to be in Middle English, and there are some errors in the OCR transcription. The cleaned text above is a faithful translation of the original text, with corrections to the OCR errors and modernization of the spelling and punctuation.)\nof my retorne / hathe habandonned landes and posses\u00a6syons / \nand all other thynges for my loue / and all alone\nwithout ony company put hym on the waye / and made\nauowe to god that he sholde neuer rest tyll that he hadde\nherde tydynges of me.\nAFter Olyuer began for to recou\u0304te all the ad\u2223uentures\nof Arthur / as well of them of the\nforest / as of y\u2022 other / and how that he hadde\nfoughten with the kynge of Irlande / & four\nof his knyghtes that helde hym in pryson / &\ndyde so moche by force of armes that he dyde vaynquys\u2223she\nhym / and slewe his men. And after sayd in this ma\u2223ner\ncontyne wynge by conclusyon. By the moyen of my\nbroder & loyall felowe Arthur I am delyuered from the\nplace where as I sholde neuer haue yssued out. And in\nguerdon of all these thynges I broke one of his legges.\nNow it is happened after all these thynges that he hath\nhad a meruaylous sykenes / not foure houres ago. And\nso as I desyred some thynge y\u2022 myght hele hym. It hap\u00a6pened\nme to haue a vysyon / and was tolde to me yt who\nthat would give him a drink of the blood of two innocents,\na son and daughter mixed together,\nso that he should have health. It happened that with this sword I have slain my own children,\nand commanded them to render to him their health,\nthe which he has,\nwherefore I give thanks to our savior.\nAnd after that I saw him healed, I thought to have departed from this realm. But yet I entered his chamber to see my children that I had slain.\nBy the will of our lord, who has extended his grace and pitiful mercy on me, the poor sinner, has found them alive,\nand playing with each other.\nTherefore, fathers and mothers, consider in what sorrow I was in, what joy I have heard, when I saw them revived.\nThen he took his two children and before all the people showed them alive,\nwrapped in the cloth that was all stained with their blood.\nTherefore, all those who were present.\nThe king wept for great joy and pity. The poor Helayne, who saw her children, could not support herself but fell in a swoon. When she came to herself, she came to her children, showing them maternal love. She could not be filled with kisses and pitiful recompense. It was a pitiful thing to be in that church, for some wept for joy and others for pity. And when the sorrow was a little abated, the king, weeping, embraced Oliver, saying, \"Noble king, blessed be our Lord, who has given me the pleasure to marry my daughter so nobly, to a king of such noble lineage. You recall for us the most marvelous tale that has ever been heard in any country. And those who come after us may well imagine that they who hear it will say, 'Blessed be the company of you and of us.'\"\nYour brother, as long as the world shall endure, should be recounted for the uncomparable thing that ever was heard or that shall be. The miracle was published throughout England. And after all these things, they began to make joyous feasts in welcoming the king of Castile, who was then known. And every body said that the king was happy to have married his daughter so, and said that it was marvelous that he had kept her hidden. Tidings were announced that, he was coming / and that Oliver came after / every body thanked God / and prepared themselves to receive him in the most honorable way that they might. They of the realm assembled and, by counsel, ordered to make feasts from the first town of the realm where he should enter, to the last that he should pass by. And all at the expense of the realm. When Oliver thought that his fellow might be well in Castile, he made it known that the king was content to depart. And departed from London.\nthe fayrest / and the moost noble companye / and the best\nin poynt that euer was sene vpon a daye. Helayne was\naccompanyed of ladyes and damoyselles in suche wyse\nthat it was grete pleasure for to beholde theym of theyr\nIourneys I can not deuyse to you / but they dydde soo\nmoche that they arryued in Spayne / where as they we\u2223re\nfeested of all the grete lordes that they passed by. And\nwhan they approched nere Castylle. Arthur and all the\ngrete lordes came agaynst them. And welcomed theym\nryght gracyouslye / and Ioyously in thankynge god of\ntheyr comynge. Then they made reuerence to theyr lor\u2223de / \n& to theyr newe quene also. The whiche semed them\nthe fayrest lady that euer they had sene. Also they salued\nthe kynge of Englande in offrynge them to his seruyce / \nAnd whan they were entred in to the fyrst towne of the\nrealme / the stretes were hanged / & pagentes vpon scaf\u2223foldes / \nand there was soo many other playes that they\nwyst not y\u2022 whiche they myght beholde. The ladyes we\u2223re\nin the windows so richly clad that it was marvelous. And when they entered into the prince's place, all that they had seen before was nothing compared to what they saw there. They were so well served at supper that it was magnificent. And on the morrow Oliver was crowned, and also Anne. And at the dinner, the king of England, the king of Castile were present. After these things, and the king of England had been there for two months, he demanded of Oliver if he would not return to England, and he answered him no. And said that he was more at his ease in his realm, which had been so long without a king, than to return to England. Then the king concluded to depart, and Oliver conveyed him out of his realm. And when it came time for them to take leave, the king of England said to him, \"My son\"\nand my friend Oliver I recommend to you my daughter, your wife. I pray you, if I have need, do not forget me. Oliver said to her, and that as often and as many times as he should have to do with him, he should find him ready. And so they took leave. The king of England went towards England, and the king of Castile returned to his court, where he found his brother Arthur, king of Algarve, who intended to return to his court and took leave of the king without making any mention of anything that had happened before. And when he found himself alone and delivered of all strange men, he visited his realm and made his ordinances so fair and good that every body was content. He kept divers lords of the realm of Castile from his court, with some of England who were remaining with him. And as he had been there a while, he was known of all the noblemen.\nmen who loved him as their life. They were all rejoiced by the two fair children they had, who brought them joy from the land of the fair miracle that had happened. The whole world was astonished at how he had had the courage to do this. They entered both into the chamber where they found Helayne in a bed, and when she saw the knight clad in white enter the chamber, \u00b6The king bade her arise, and so she did. When she was ready, the knight prayed the king that he would keep his promise and his faith. The king Oliver had then prepared all the things and arranged them. For a long time in obscurity, the white knight had been pursued, and he had departed with these things resolved. In the same way, the poor Helayne, with great humility and tears in her eyes, prayed him to have pity on her and her burden, and to be content to take that which was her husband's.\nThe knight said to him, \"Dame, I will do nothing for you or for anyone else. And if you will not do it, it is within my power to make you pay dearly. Then the king commanded the mother to fetch her children, which she did and found them a bed, and since that went thus, choose which one you love best. The knight took the son because he knew he loved him best. The king, weeping, took his son's hand. It was no reason that he should pay him with his hand, for he knew well that he must pay him himself, the very one he had promised him. And then he said, \"If you have no other thing, it will not displease us both.\" When Oliver saw that he could have no other thing, he came towards his wife and set himself on his knees in prayer, asking her to pardon him for her death. The good queen said that she would pardon him with a good heart.\nAnd then she embraced him saying. Right noble kin,\nthe difference is great of the joyous acquaintance\nthat we had first together, at the time that you were called Oliver.\nHas right dolorous departure that will be made of us two today.\nAfter that she had said these words, she made her orisons to God and to the virgin Mary,\nin crying mercy to God for all her sins, and that He would put her soul in the glory of paradise,\nand if her lord had done any sin to kill her, that He would pardon him.\nAnd when she had ended her prayers and said her orisons, she came towards her lord and husband,\nand kissed him with the tears descending from her eyes, and said that she was ready to abandon\nthe death. Therefore she took leave of him, and of her two children,\nand set herself upon her knees with her hands joined towards heaven,\nin commending herself unto God. As one who remained but for the stroke of death.\nWhen the king saw her in that estate, as a man half out of himself.\nWhen a knight saw this pitiful adventure,\nhe let not the sword avail against it,\nfor he withheld his arm and said, \"Abide, king,\nthat I may speak to you and to you, queen, here. I begin to say and demand of the king,\nif he had no remembrance in black, that was a sign of the obscure white virgin,\nfor it was never soiled by staining,\nwhereby it is pure and clean. In like wise, I am so at this present time,\nfor by the grace of God, I am alleged of all my suffering,\nand now I go into the holy glory of paradise,\nto see the presence of my creator\nwho is the rejoicing of the saved. Therefore I take leave of you,\nfor there, as I go, you may not come yet,\nbut be thou sure that I shall pray for thee.\" Then he vanished away,\nand in their presence he mounted into heaven,\ngloriously casting the beams of his clearness upon\nthe window that the king and the queen leaned upon.\nWhich in a little while was out of their sight.\nThen they fell before him in rendering graces to their creator, and after that, they had made her his right beloved wife and had never displeased each other since, their daughter of the king was already great, in so much that the daughter was ready for marriage. Wherefore the king said to the king of Algiers, my brother, I have but one friend in all the world, and that is you. For you may well anticipate that you will be steward of the goods that God has given me. And therefore, as to my brother, I will tell you my advice. Finally, you are to marry, and as yet have no wife, wherefore I am greatly delighted that you have waited so long. I have two children, a son and a daughter, and by my faith, if I thought that you were content to marry her, I would give her to you in marriage, and moreover, if she pleases you, I give her to you. Or if it seems better to you elsewhere, you may say so. You may say he.\nReply your will/ because I love you so much that I must say this to you. And when King Arthur of Algabe heard the King of Castille speak so humbly, he thanked him, saying he did more honor to him than was due. Since it was his pleasure to give him generous gifts of Arthur and his daughter, rich and plentiful in all goods, this feast lasted a long time. During this time, tidings came to Castille that the King of Cyprus was besieged by the infidels and requested help and support from the King of Castille, as well as all other Christian princes. When this news reached the young prince, the King's son, he made a request to his father to grant him leave and aid to go there. His father agreed and gave him a great army, but he never returned again, as the Chronicles of Castille relate. For after he had.\nDelivered the realm of Chypre from their enemies / he went into Turkey where he conquered various realms to be Christianized. And if he had not died young, he would have been a man to have conquered the most part of the world. The king of Algarb led his wife into his country. Three years after his departure, a very severe illness took the King of Castille, by the will of our Lord, who disposeth these things at his pleasure. The illness was so grave that Helaine, his wife, who remained not until his death, sent for the king of Algarb, who was not so soon arrived that the king of Castille passed out of this world in great weeping and lamentations from all his subjects and friends, and generally from his men and all those who knew him. And when the news were pronounced to Helaine, mourning all those who...\n\nSome time after the great mourning in Castille, others who were present at that time were...\nTheir king was imprisoned by some Turkish marches, but this was not more than a crown of three realms that he had conquered. Since there were no other apparent heirs in Castille besides the queen of Algarbe, Arthur's wife, they made her queen and crowned her husband king of the country. Alas, while this was happening, news reached the king of Castille and of Algarbe that the King of England, the grandfather of his wife, had passed away. The Duke of Gloucester, who was a cousin of the King of England, had been crowned king in his place. Therefore, he sent to England to learn and discover, with the consent of the noble men of the country, whether he should not be received as king. It was answered to him negatively. Great power came and descended in England, and he did so much by the force of arms after various great battles that the man who called himself king was taken and put in prison.\nin prison, after he never issued out. After he was made king, as reason would have it, and the English received him as their lord, he was king of England, Castile, and Algarve, and also king of one of the realms of Ireland. The remainder of his days he lived in great prosperity and increasing of all good things. He had three children by his wife: two sons and one daughter, who after his decease held his lordships. The eldest was king of England and Ireland, and the other king of Castile, and his daughter was married to the king of Portugal, and he held the realm of Algarve from her. The two sons governed well and wisely their realms. They were revered and deeply held in esteem by their subjects and neighbors. After the death of the King their father and of the queen their mother, the remainder of their days they lived holy lives in serving God and the glorious Virgin Mary.\nThey passed out of this world right gloriously. God have mercy on their souls. Aristotle the philosopher says that the thyges are separated, which is the reason the table has been made and put at the beginning of this present book, to be better understood. Because some of the passages of history seem unbelievable due to their simplicity or impossibility, this last chapter is called \"Two Children of One Age,\" and because they have the same age, complexion, and manner of doing and behaving, all this resembles them.\n\nRegarding the queen who was enamored of Olivier, it was hardly natural for women who follow sensuality against honor.\n\nTouching the water of the glass that ought to have adversely affected Olivier, his lover happened to touch it instead.\nby the chaungynge of the water of the sayd glass\n\u00b6Almoche as it toucheth of the fortunes happened vn\u2223to\nOlyuer and Arthur / as well on the see as on the la\u0304de\nit is but a thynge naturall / and of semblable happeneth\noften by the dysposycyon of the weder / but that whan y\u2022\nthey were presetued from deth / that was y\u2022 wyll of god / \nand thynges myraculous that were shewed on them.\n\u00b6To the regarde of the whyte knyght that appered so\nto Olyuer / and gaue hym comforte and ayde in his ne\u2223des / \ngod had sente hym in rewardy\u0304ge hym in this worl\u2223de\nof y\u2022 grete goodnesse and werkes of myserycorde that\nhe hadde accomplysshed in procurynge the absolucyon\nof that same knyght that was holden for accursed.\n\u00b6Where as it toucheth that Olyuer was taken by one\nof the kynges of Irlande / and retayned prysoner / and\nafter delyuered out of pryson by Arthur / god caused all\nthis / to the ende that the kynge of Irlande that vniuste\u00a6ly\nand without cause was enemye of his her\n\u00b6To the regarde that Arthur coude not be heled but yf\nHe drank of the blood of two innocents, a son and a daughter. God had done it to make it understood through revelation to test the loyalty and true love of these two. As we read of Abraham who was content to make a sacrifice of his son Isaac to God, in the same way Oliver was sooner content to kill his fellow by the slaughter of his children. It may be that his children were dead and afterward appeared or else that God covered the murder and seemed to Oliver that they were dead. So it seemed to the Jews that Moses had horns, yet he had none.\n\nAnd as for Oliver being content to sleep with his wife, the queen, to keep his promise to the white knight, Sir John Talbot, to whom he had promised half of his winnings at the tournament, he was so grounded and resolved in loyalty to his promise that he could not or dared not excuse himself.\n\nAs we have of King Herod who loved St. John the Baptist.\nbut yet he would keep his promise to his daughter and make him be wedded / rather than to fail and break the faith of his oath. And because to God is nothing impossible / he has done for our doctrine various miracles that are worthy of perpetual memory / as history specifies here before / performed to the praising of God and his glorious mother / and to the honor of the noble me / and to the felicity of all loyal and true lovers. To the example of patients / to the hope of the courageous / and to the piety and occupation of the time / salutary. Amen.\nHere ends the history of Oliver of Castille / and of the fair Helayne, daughter to the king of England.\nPrinted at London in Flete Street at the sign of the Sun by Wynkyn de Worde. The year of our Lord MCCCCC and xviii.", "creation_year": 1518, "creation_year_earliest": 1518, "creation_year_latest": 1518, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "How many parts are there? Eight? Now eight? Noun: pronoun, verb, adverb, participle, conjunction, preposition, and interjection.\n\nHow many have declined and how many are undeclined? Four have declined and four are undeclined. Which four have declined? Now, pronoun, verb, and participle. Which four are undeclined? Adverb, conjunction, preposition, and interjection.\n\nHow many have declined with case: and how many without? Three have declined with case, and one without. Which three have declined with case? Now, pronoun, and participle have declined with case, and verb is the only one without a case.\n\nHow do you know a noun? For all manner of things that a man may see, feel, or understand that bears the name of a thing is a noun.\n\nHow many kinds of nouns are there? Two. Which two? I. A noun substantive, II. A noun adjective.\nHow do you identify a substantive? It can stand alone without the help of another word, and is declined in Latin with one or two articles in one case, such as \"this master,\" \"this\" and \"this priest.\" How do you identify an adjective? It cannot stand alone without the help of another word, and is declined in Latin with three articles or three different endings in one case, such as \"no minimal this, this and this,\" \"good good good.\"\n\nHow many things belong to a substantive? Six: which six? quality, person, number, form, and case. What is a quality in a substantive? A property by which a substantive agrees with only one thing, such as a mother or with many things as men.\n\nHow many degrees of comparison are there? Three: which three? positive, comparative, and superlative.\n\nHow do you identify the positive degree? It is the father and ground of all other degrees of comparison without making more or less, as fair white and black.\nHow do you determine the comparative degree for one who passes the positive with this adverb more, and whose English ends in r, as more wise or wiser?\n\nHow do you determine the superlative degree for one who passes his positive with this adverb most, and whose English ends in est, as most wise or wisest?\n\nWhat kinds of nouns does comparison receive, such nouns being modifiable by adjectives that may be made more or less, as fairer, fairest?\n\nOf whom is the positive degree formed, he being formed by none, but all other degrees of comparison are formed of him?\n\nOf whom is the comparative degree formed, of his positive? Of what case, sometimes of the genitive and sometimes of the dative?\n\nWhat should it be formed of, the genitive case, whenever his positive degree is the first declension, and the second by adding to this termination or, as doctors put it, and it will be more doctoral. From this rule, take out three exceptions. The first exception is for these two nouns: dexter and sinister, making exterior and interior.\nAnd now ends in us as amicus amicitior magnificus magnificator.\nIf you decline the positive norm of the second.\nThus you should form the degree accordingly.\nI briefly give you the genitive and add or.\nRemove the left one who is joined to the right.\nWhat he gives you, join as witness and friend.\n\nThe second exception is of these five nouns: good, bad, great, small, and large, which make an unruly comparative degree.\nGood, better, best, bad, worse, smallest, smaller, smallest of all things.\nSmall, less, least, add much to many.\nMany, much, compare thus without second.\n\nThe third exception is when his positive endings are in ius, eus, uus, or uis, and the comparative degree is fulfilled with his positive, and this adversely becomes more, as pius, pius, piissimus, tenuis, tenuis, tenuissimus.\n\nThis happens in ius, eus, uus, aut uis, or in their absence.\nThrough the more pious, institute comparison.\nThe comparative degree shall be formed of the dative case more often when his positive degree is the third declension, by putting this termination or as: felix (for him), gto\u0304 (for her), dto\u0304 (for it), put thereto an or, and words of the third declension contained in the above verse: Quod fit in ius. &c.\n\nOf whom shall the superlative degree be formed? Of his positive degree. Of what case? Sometimes of the nominative case, sometimes of the genitive case, and sometimes of the dative case.\n\nWhen shall he be formed of the nominative case more often than who, whose positive endings in y, by putting to this termination rus: as niger put thereto rus & it will be nigerrimus.\n\nOut of this rule, remember that it makes memorissimus. Dexter makes dexterrimus & dextimus. Sinister makes sinisterimus & sinistimus.\n\"Also these new, old, and mature words form the superlative degree in rimus, as the newest, oldest, most mature, and most right-handed. When the right one holds power, rims can be added. In rimus, and timus is rightly held, whether dexter or sinister. And the most memorable is remembered and found here. The newest and old, mature words are joined to the right. Also, the superlative degree shall be formed of the nominative case in these. Five limus letters signify the word fagus. This agilis, gracilis, humilis, similis, and facilis, and their composites must be held. The superlative degree shall be formed of the genitive case when its positive is the first declension and the second by adding the letter s, and simus, as albus a, u\u0304, gto\u0304 albi, albe, albi.\"\nput therto s and si mus and it will be albisimus. Out of this rule be taken these words that are contained in this verse. Res bona. And this word proximus and other more that are contained in the following verses / that sometimes are of the positive degree and sometimes of the superlative degree. And when they are of the potential degree they lack the superlative degree / as proximus proximior.\n\nProximus extremus quibus infimus add supermus\nInfimus addatur duplex gradus his tribuatur\nPostremus sequitur auctoribus ut reperitur\n\nThe superlative degree shall be formed from the dative case when its positive is the third declension by putting to this letter s / & this termination simus. as hic hec & hoc sapien. gto sapientis. dto sapienti / put therto s / & si mus & it will be sapientissimus.\nOut of this rule come three names: the adolescent youth and the old man, and these two adverbs: under it lacks the superlative degree.\n\nBefore the old man comes the adolescent, and he adds under and adds also.\n\nOnly compared to the sun do they remain in comparisons.\n\nHow many prepositions or adverbs have been set in the place of the positive degree? These following: bis septem, adverbs placed.\n\nWhat our fathers placed instead of the positive: ante, citra, prope, post, extra, supra, vel infra, intra, nuper, ultra, pridem, penitus.\n\nWhich are the comparatives that are even in syllables with their positives? These: iunior et maior, peior et prior, ista et non plura suis equalia sunt positivis, plus minus et primo are in pectus imo.\n\nWith what case will the positive degree be constructed?\nwith a noble case by the strength of his degree: but by the virtue of his signification, he may be construed with all cases, taking the noble and the vocative with the genitive as magister is worthy of praise: with a dative case, as some similar to my father: with an accusative case, as some albus facie: with an ablative case, as some worthy of praise. With what case shall the comparative degree be construed, by the strength of his degree, it may be construed with an ablative case of either nobility, as doctior illo vel illis, or with a noble case with this conjunction coming between, as Ego sum doctior quam ille, or with another oblique case, as mihi oppositur difficilius quam tibi.\n\nWith what case will you construct the superlative degree with the genitive case, which signifies but two things, as ego sum pauperrimus sociorum meorum? The superlative degree may be changed into the comparative, as in this reason. I am wiser than these two. Ego sum sapientior istorum duorum.\nAlso, the superlative degree should correspond in kind with the following case.\nOmne superlativum genitivum sit societas sui generis conforme retinere cupit.\nThat the true God is such the best of things is clear.\n\u00b6 The superlative degree may be constructed with a genitive case singular or collective, as Solomon was the wisest of the people. \u00b6 A collective is the one that a singular name signifies a multitude, and these.\nSunt collectiva populusque turba turma phalanx legio cunctis sociare memento.\n\u00b6 The comparative degree may be constructed by the virtue of this signification with all cases that its poets may while they are of one part of reason.\nQuam vult structuram gradus primus offerre sibi\nIllam naturam gradus primus offerre sibi\nQuod sapias verum dum parte manet in eadem\nTu prope stas foras recto sermone feretur.\nStas propiusque theorum nulla ratione tenetur.\n\n\u00b6 All nownes of the comparatyfe degre ben ye comyn ge\u0304dre of two outtake senex & senior ye ben onely ye mascu lyne gendre in voyce & comyne sygnyfycacyon.\nComparatiuis in or semper comunis habetur.\nMas tantu\u0304 senior cui feminium prohibetur.\nAdiectiua senes senior{que} simul recitetur.\nHic tamen sumunt generis tamen omnis habetur.\nI velc postulat or sed dic tantum seniore\n\u00b6 How many gendres ben there in a nowne. seuen. whi\u00a6che seuen. The masculyne / the femynyne / ye neutre / the comyn of two / the comyn of thre / the epycene & yc dubyn \u00b6 How knowest the masculyne gendre. For he is decly\u2223ned with hic / as nominatiuo hic magister. \u00b6 How kno\u00a6west yc femynyne ge\u0304dre. For he is declyned with hec / as nto\u0304 hec musa. \u00b6 How knowest the neutre ge\u0304dre. For he is declyned with hoc / as nominatiuo hoc sca\u0304num.\n\u00b6 How knowest the comyn gendre of two. For he is de\u2223clyned with hic and hec / as noi\u0304atiuo hic et hec sacerdos. \u00b6 How knowest the comyn gendre of thre\nFor he is declared\nwith this and that and the other / as this and that and the other happy. \u00b6 How do you know the dubious gender? For he is declared with this and that and a coming between / as this or that dies / for a day. \u00b6 And these names in these verses are the dubious gender.\nMargo diesque silex finis clunis quoque cortex\nHec veteres vere dubii generis posuere.\nDamaque panthera dicas epychena manere\n\u00b6 How do you know the epycene gender? For under one voice and under one article / he comprehends both male and female / as this passer a sparrow / she aquila an eagle. \u00b6 What names are of the epycene gender? Names of small birds / whose discrection of kind may not be easily known. \u00b6 And following are of the epycene gender.\nPasser mustela milvus dicas epycene\nTalpaque cum daina iungitur his aquila.\n\u00b6 How many names are there? Two / which two / you singuler name and the plural name. \u00b6 How do you know the singuler name? For he speaks of one thing as a man. \u00b6 How do you know the plural name\nFor he speaks of many things as men. How many figures are there? Three, which are three. The simple compounded and decomposed. Simple as magnus. Compounded as magnanimous. Decomposed as magnanimity. \u00b6 How many cases are there? Six, which are six. The nominative case, you generate, the dative, the accusative, the vocative, and the ablative. \u00b6 How do you know the nominative case? For it comes before the verb and answers the question who or what. \u00b6 How do you know the genitive case? For after a noun, a verb becomes a substantive, none party, comparative or superlative is the sign of the genitive case. \u00b6 Also, when there come two substances together, if one is the possessor of the other, the possessor shall be put in the genitive case, as frater Iohannis, the brother of Iohannes, and after a verb adjective participle, gerund or supine, and after a preposition is the sign of the ablative with a prepositional phrase. Post proprius nomen, post mobile, post quo verbum.\n\nPost{que} gerundiuum post participans{que} supinum\nSi veniat sensus genitiui iungito sextum\nCum reliquis sextum non iungas sed genitiuu\u0304\n\u00b6 How knowest ye datyf case. For to before a nowne or a pronowne is the sygne of the datyfe case. \u00b6 How kno\u2223west the accusatyue case / for he cometh after the verbe & answereth to this questyon / whome or what. Also to be fore a propre name of a towne or cyte / and in with a to before a parte of a mannes body is the sygne of the accu\u00a6satyf case. \u00b6 How knowest the vocatyue case. For he cle\u00a6peth or calleth or speketh to. \u00b6 Howe knowest the abla\u2223tyue case. By my sygnes / in with throughe before or fro than of after a comparatyue degre is syngne of the abla\u00a6tyf case. And whan this worde in with a to cometh togy\u2223der it wyll serue to the accusatyfe case / and in with out a to wyll serue to ye accusatyue case / as in this verse.\nIn to vult quartum sine to vult iungere sextum.\n\u00b6 How many declenson ben there. fyue / whiche. v\nThe first / the second / the third / the fourth / & the fifth. How do you form the first declension? For the genitive and dative singular, the nominative and vocative plural shall end in e / the accusative in am / the vocative shall be like the nominative / the ablative in a the genitive plural in ar / the dative and ablative in is / & sometimes in abus / the accusative forms as:\n\nA veniens ex us sine neutro transit in abus\nSicut mulabus azinabus cum dominabus\nThese nouns in these verses are the first declension and neuter gender.\nPascha polenta lota zizania mammona manna\nThey are neuter in gender and the first declension.\n\nHow do you form the second declension? For the genitive case singular, the nominative and vocative plural end in i / the dative and ablative in o / the accusative in um. When the nominative case ends in ror in m, the vocative shall be like him.\nWhen a noble case ends in us, you shall end in e / as this lord is called in thee, to thee.\nYou will change into e everything else.\nA son is excepted where it is found in i or in e.\n\nWhen a noble case ends in ius, if it is a proper name of a man, the vocative shall end in i / as this Laurentius is called, to Laurenti.\nWhen a fifth i holds the genitive in or, the dative and the ablative in is, the accusative in os, if it is a proper noun. Of the neuter gender, have three cases alike in the singular and three in the plural / as this scanning is called, this scanning acts, is called o scanning, and these scanning are, are accused, are called o scanning. Exclude ambos and duos.\n\nWhen the fourth is with the fifth, the neuters are not held by it.\nTwo forms make the neutral gender appear similar:\n\u00b6 How do you form the third declension? For the singular form ends in is / the dative in i / the accusative in em or im / the vocative shall be like the nominative, the ablative in e or i. The nominative, accusative, and vocative plural forms end in es / the genitive plural in um or ium / the dative and ablative plural in bus.\n\u00b6 How do you form the fourth declension? For the singular forms, the nominative, accusative, and vocative plural forms end in us / the dative in ui the accusative in um the vocative shall be like the nominative / the ablative in u. The genitive plural in uum / the dative and ablative in bus.\n\u00b6 Also, take note that the nouns listed in the following verses have u before bus in the dative and ablative plural.\nBefore bus, there serve fig trees with three arches, bows, and arrows.\nArtus with ports carries partus, lakes.\nAnd to these, we associate pens, quercus.\n\u00b6 How do you form the fifth declension?\nFor the genitive and dative singular end in e or i / the accusative in him. The nominative, the accusative, and the vocative plural end in es / the genitive plural in er, the dative and the ablative in eb. Also, these nouns of the fifth declension lack the genitive and dative plural.\n\nDesunt plurali genitiui siue datiui (Latin)\nEt sexti quinte nisi res species dies (Latin)\nProgenies vel maneries dic materies (Latin)\nAst acies facies predictis addere debes (Latin)\nUt brito testatur spes istis consociatur (Latin)\n\nHow do you know a pronoun? For he is a part of reason declined with case, acting as a substitute for a / and signifying as much as a proper name of a man / and otherwise receiving certain persons and certain numbers.\n\nHow many pronouns are there? Fifteen. Fifteen.\nEgo tu sui ille ipse iste hic is Meus tuus suus noster vester & nostras & vestras\nHow many are primary and how many are secondary.\nVIII. These are the primary and VII. these are the secondary, which. VIII. are the primary. Ego tu sui ille ipse hic is and are. VII. are the secondary. Meus tuus suus noster vester nostras & vestras. Of these, some are only relatives, & some are relatives and demonstratives both.\nTantum demonstrat ego tu simul hic simul iste\nHe enjoys the relationship relatively, it being his.\nMonstrant vel referunt ille vel ipse tibi\nHow does one know a pronoun demonstrative? For by him something is shown. How does one know a pronoun relative? For by him something is shown, that was said before How many pronouns have the vocative case, & how many lack it. IV. have you the vocative case, & all others lack it.\nFour excepted pronouns none you will call.\nYou, mine and our, these alone are called by this name.\nHow many things belong to a pronoun\nSix/which. we call/number/figure/person/and case.\n\nHow many persons are there. Three. Which three/you first/second/third.\n\nHow does the first person identify himself/herself? He speaks of himself as I or we.\n\nHow does the second person identify himself? He speaks to another as thou or ye.\n\nHow does the third person identify himself? He speaks of another as he or they. Every now and then, the objective/vocative case is the third person. Take ego, tu, and vos as oblique pronouns.\n\nHow many declensions of pronouns are there. Four. Which. Four. The first/you second/third/fourth.\n\nHow do we identify the first declension? The singular form ends in i or i\u0304 for the genitive case, and i for the dative.\n\nHow many pronouns are there in the first declension? Three. Ego, tu, sui.\n\nHow do we identify the second declension? The singular form ends in ius or in ius for the genitive case, and i or in c for the dative.\nHow many of these eight pronouns have you vocativus cases, and how many lack them? Three have the vocativus case, and all the others lack it. Which three have you the vocativus case? Unus, totus, and solus.\n\nPlace the vocativus with totus, solus, and one. But in the others, there is no genitive in the genitive case.\n\nHow do you know the third declension? For the genitive case singular ends in i, e, or ij, and the dative in o, e, and o. How many pronouns does it contain? Five, which are: meus, tuus, suus, noster, and vester.\n\nHow do you know the fourth declension? For the genitive case singular ends in atis, and the dative in ati.\n\nHow many pronouns belong to the fourth declension? Two, which are: nas and vas, and one genitive: as cuias atis. Here is a difference between cuias atis and cuis a / u.\nCuias est gentis vel patriae. Cuius gentis cuiuus re petet aptus. How do you know a verb. For it is a part of reason declined with mode and tense without case or article, and signifies to do, to suffer, or to be. How many things belong to a verb. Seven, which are seven, mode, conjugation, gender, nominative, figure, and time, and person. How many modes are there. Five, which are the indicative, imperative, subjunctive, conditional, and infinitive. How do you know the indicative mode. For it shows a true or false reason by the way of asking or telling. How do you know the imperative mode. For it commands or bids. How do you know the subjunctive mode. For it signifies willing or displeasing, and the word \"would\" is a sign of the optative mode in the present tense, as are these Latin words following the signs of the optative mode: \"utinam ne quatinus osi.\"\nHow do you know the conjugation mode for a verb, whether it is joined to one or to another? The following words serve for the conjugation mode.\n\nIf one is as much like another, and even before, rather than before, as when, or when, quamquamquam tam licet atque prius quam ante an donec ut post quam quous quam.\nWhen one connects you correctly with cum nisi quin asi quo, it indicates and when, just as other things are.\n\nHow do you know the infinitive mode, for a verb is signified by the infinitive mode before it, or else when two verbs come together without a relative or a conjunction, the latter will be the infinitive mode.\n\nHow many conjugations are there? There are four. The first: the second: the third: the fourth.\n\nHow do you know the first conjugation? It has a long vowel before the re in the infinitive mode of the active voice, or in the imperative mode of the passive voice, such as amare.\n\nHow do you know the second conjugation? It has an e long before the re in the infinitive mode of the active voice, or the imperative mode of the passive voice, as docere.\nHow do you know the third conjugation? He has a short e before you are the infinite mode of the active voice, or the imperative mode of the passive voice, as in legere. How do you know the fourth conjugation? He has no long e before it in the infinite mode of the active voice, or the imperative mode of the passive voice, as in audire. How many kinds of verbs are there? Five, active, passive, neuter, common, and deponent. How do you know a verb is active? It ends in o and may take r up and make it passive. A verb active in origin comes from. Two participles, but of a verb active only one participle comes. All verbs that signify fear lack supines, take these in these verses:\n\nAbsent supines are all those verbatim.\nFormido, trepido, dubito, tremit, excepting these\nAnd vereor, verum dat ut auctores memoriantur\n\nAll these verbs are active verbs that lack supines:\nRespuo, linquo, tenet, disco, posco, metuo{que}\nSileo, curo, renuo, cauet, addimus, urget, angio.\nThese are the active ones for them, none are lying down.\nHow do you know a passive verb? For it ends in r and can do away with its r and turn back to its active form. How many participles come from a passive verb? Two. Which? One from the preterite, another from the last future in the duo. How do you know a neutral verb? For it ends in i\u0304 o, and cannot take r upon it nor make itself passive. How many participles come from a neutral verb? Two. Like those of an active verb, but from such neutral verbs that lack infinitives comes but one participle. And all neutral verbs that signify shyness or fear lack infinitives; exclude these in the following verses.\n\nWhat gives splendor or what gives words fear?\nNone submit: but four are to be excepted.\nFrom where does the chorus make the father give light / and make the truth fear give in to the father?\nAnd in every vineyard the passive verbs of the second conjugation make the preterites without supines. Exclude these in the following verses.\n\nIn every vineyard the passive verbs of the second conjugation make the preterites without supines.\nFormatito doleo/noceo/placco/valeoque.\nPareo preberitum/licet ac oleo taceoque.\nPertineo cohibet his attingo sociato\nCum dat ui pateo passum: lateolatitum dat\nDat careo carui caritum cassum ve supino\nPando pati pateo passum fecere supino\n\nAnd of some verbs, as verb neuter passives, come three participle forms, as of audio comes audies, ausus, ausurus.\nNeutra passiva dant participantia trina.\nAudeo cum soleo fio cum gaudeo fido\nQuinque puer numero neutra passiva tibi do\n\nAll these verbs that are contained in these verses are verbs neuter passive.\nExulo vapulo veneo fio nubo licetque.\nSensum passivis sub voce gerunt aliena.\n\nHow do you know a verb depones? For it has a letter of the passive and sign of the active, but there are four verbs deponentes that have no preterites contained in these following verses.\nQuatuor hec liquor medeor vescor reminiscor.\nNam circuitoquium de se dant preteritorum.\n\nHow do you know a verb comynt\n\n(Note: The text appears to be in Middle English, and it seems to be discussing Latin grammar. The text appears to be discussing the formation of passive verbs in Latin and how to identify them. The text also mentions some specific verbs and their forms. The text is mostly readable, but there are some errors in the transcription that need to be corrected. I have corrected the errors and removed unnecessary formatting and modern additions to the text.)\nFor it has the letter of the passive and signification of the active and passive both. I am more experienced, I am more eager to kiss, I am a criminal, I embrace you, these are common to the reader. Interpreter and host add this.\n\nHow many participles come from a verb? Four: largiens (largiting), largitus (having given), largitor (giver), largiedus (having been largessed).\n\nHow many tenses are there in a verb? Five: the present, the present perfect, the past perfect, the past perfect continuous, and the future.\n\nHow do you know the present tense? He speaks of the present time: as I love.\n\nHow do you know the imperfect tenses? He speaks of the time that is little past without one of these signs: have or had, as I loved.\n\nHow do you know the past perfect tenses? He speaks of the time that is fully past with this sign: have, as I have loved.\nHow do you know the preterpluperfect tense? He speaks of a time that is completely past, with this sign had I loved.\nHow do you know the future tense? He speaks of a time that is yet to come, with this sign shall I love.\nHow many persons are there? There are three. The first is \"legos,\" the second is \"legis,\" the third is \"legit.\"\nHow does an adverb function? It is a part of a reason undeclined, standing next to the verb to declare and fulfill the verb's signification.\nHow many things does an adverb modify? Three: which three. The positive degrees are \"positive,\" the comparative is \"comparative,\" the superlative is \"superlative.\"\nHow many adverbs of place are there? Four. Which four. From where do they seek \"quatuor issta\"?\nQuo do they ask for \"ad\" from \"per,\" in \"vbi,\" from where do they ask for \"de\"?\nHow many degrees of comparison are there? Three: which are the positive, comparative, and superlative degrees.\nHow do you identify a participle? For it is a part of reason declined with case you take part of a new part of a verb / part of both. What does it take of a new gender and case? What of a verb / time and signification. What of both. Number and figure.\n\nHow many things belong to a participle. Six which are genitive case, gender, time, signification / number and figure.\n\nHow many genders are there in a participle. Three which are. The masculine as lectus / the feminine as lecta / you neutral as lectu\u0304 / the common as hic etc. et hoc.\n\nHow many cases are there in a participle. Six as in a new one.\n\nHow many tenses are there in a participle. Three: the present participles, the preterites, and the futures.\n\nHow many kinds of participles are there. Three which are. The participle of the present, a participle of the preterites, a participle of the first future, & an other of the latter future.\n\nHow do you identify a participle of the present? By its English and Latin forms. How by its English.\nFor his English ends in \"ing\" or \"ing and,\" as loving loving, and his Latin ends in \"ans\" or \"ens\": as amas docens.\n\nHow do you recognize a participle of the present tense? By its English and by its Latin. How by its English? For it begins with \"I\" as \"I love,\" and its Latin ends in \"tus\" or \"sus\": as amatus visus.\n\nHow do you recognize a participle of the first future tense? By its English and by its Latin. How by its English? For it begins with \"to\" without \"be\" as \"to love,\" and its Latin ends in \"rus\": as amaturus docturus.\n\nHow do you recognize a participle of the latter future tense? By its English and by its Latin. How by its English? For it begins with \"wt\" to and \"be\" as \"to be loved,\" and its Latin ends in \"dus\": as amandus docendus.\n\nEns ans presents are always of the present.\nTus sus were of the past. Rus dus such are of the future.\n\nWhich are the active signifying participle forms, \"ens ans\" and \"rus\"?\nAnd \"tus sus\" and \"dus\" are of the passive signifying participle.\n\"Of whom shall you form the present participle? Of the first person, singular form of the preterite indicative by changing it to n and s: amabas becomes amavis and it will be amatum. From this rule, take tens of quies with their compounds, making the genitive in usts, except for ambientis of ambientis.\n\nEns entis donat, but from this point you withdraw a few things.\nSemper iens vel quiens cuis natis format in usts.\nBoth the participle will correctly form in entis.\"\n\n\"Of whom shall the present participle be formed? Of the first person, change the singular form of the preterite indicative to n and s: amabas becomes amavis and it will be amatum. From this rule, take tens of quies with their compounds, making the genitive in usts, except for ambientis of ambientis.\n\nEns entis donat, but from this point you withdraw a few things.\nSemper iens vel quiens cuis natis format in usts.\"\nOf the latter subject, by putting it in the Russian language, as read, put \"Rus\" to it and it will be readable. Remove \"nascitu Rus\" from \"nascor\" and \"ignosciturus\" from \"ignosco.\"\n\nTwo things I know of the last future: \"Nascor et ignosco contra normam,\" and these and no more can be formed by the future tense.\n\nOf whom shall you apply the last future? Of the genitive case, singular number of the present party, change this \"i\" to \"dus,\" as amoris change it to \"dus,\" and it will be amandus.\n\nThe present tense forms these two future forms from the genitive. The last future forms the supine.\n\nHow many ways may the voice of the party be changed into a new one: I. In composition, as doctus indoctus. II. By copulison, as doctus doctior, doctissimus. III. When it can be construed with another case than the verb that it comes from, as sum doctus grammatically. IV. When it signifies no tens as amatus, that is, dignus amari, worthy to be loved.\nDum mutat regimen, fit participans tibi nomen.\nDum perdit tempus, comparat nos associamus.\nSit tibi compositum, dum simplex sit tibi verbum.\nHow do you know a conjunction? For he is a part of reason undecided, joining words of sentences together in order. How many things belong to a conjunction: which three? Power, figure, and order. Two singular nouns with an et conjunction coming between them will have a verb form plural. If neither of them is negative, two singular subjects with an et conjunction coming between them will have a relative plural.\nIf neither of them is negative: Two nominative cases singular, two substantives singular, two antecedents singular with a clear conjunction connecting the verb, the adjective, and the following relative pronoun, agreeing with the one next to it: for example, \"a man or a woman is white or beautiful.\"\n\nHow many ways can this conjunction be put between unlike cases?\n\n1. The first way is when it is put after a pronoun in possession: \"heirs is mine and my brother's.\"\n2. The second way is when it is put after a word that is constructed with various cases: \"miserior you and your companion.\"\n3. The third way is when it is put after a proper name of a city or town: \"Moratus was in Oxford and London.\"\n\nHow does one know a preposition? It is a part of reason undeclined: it is set before all other parts of reason in apposition or composition. In apposition when it serves no case. In composition when it serves no case and is compounded with another word.\nThese propositions contained in this verse will serve for the accusative case.\n\u00b6 The prepositions in the accusative case: to at, and so on.\n\u00b6 These propositions contained in this verse will serve for the ablative case. \u00b6 The prepositions in the ablative case: to A from, and so on.\n\u00b6 These propositions contained in this verse will serve for both.\n\u00b6 The prepositions that stand in opposition and never in composition:\n\u00b6 In composition, a preposition changes the meaning to make it less or to fulfill the signification of the word it is compounded with.\nSense completes, it diminishes or completes the meaning of the word.\nClear, clearer, Clarus laughs, subridet (laughs lightly), Apollo.\nImpious, incurious, the sad and these show you.\nAdjunctive words always enter and intrude in part.\nAs the wise teaching of the ancient Priscian has taught us.\n\u00b6 Which prepositions stand ever in opposition and never in composition:\nCum tenus absque sine penes ac apud prepositiue Semper stare petunt nunquam stant compositiue\n\nA preposition in composition often serves the same case that it does in apposition.\n\nVerbo composito eadem quandoque locabis Quem dat componens ut vis exire penates\n\nHow many prepositions stand evermore in composition and never in apposition and serve to no case. Indivisue sunt voces prepositae An disre se co con plures nescio vere\n\nHow do you know a very preposition from an adversive serving an accusative case put in the stead of a preposition may never be put without its case.\n\nAd per apud propter penes obtrans ergaque preter Prepositiue mere dic hec quartum retinere\n\nHow do you know an interjection? For he is a part of reason undecided: that betokens the passion of a man's soul with an unperfect voice / with joy, sorrow, wonder, dread, or indignacy / as hate, hey, fye, alas, wellaway, so how, out out, and other like.\n\"Euge is as much to say as you be / and euge euge is as much to say in English as out out.\nEuge semel carum: this is said of something bitter.\nHeu dolet heusque vocat donati regula thus stands.\n\nHow many cases can an Interjection be joined to / to all cases. To a nominative case / as Proh dolor pater meus est infirmus. To a genitive case / as O misere vite. To a dative case / as heu miht. To an accusative case / as heu me. To a vocative case / as O filicare. To an ablative case / as O casu duro.\nAccusativis heu iungas sieue dativis.\n\nSometimes a noun is put by itself as an interjection, as sometimes with another noun / as quia gratia / sometimes with a pronoun / as vestri gratia.\nInteriectiue dic nomina pluralibus\nEt pronomen eis quandoque petunt sociari\nInfans sum, thus I testify to you, wretched as I am\nVerbi gratia, they thus locate themselves\nHow many concords of grace are there? Five which five? The first between the nominative case and the verb.\"\nThe second between the adjective and the substance. The third between the relative and the antecedent. The fourth between the new party and the generic case that follows. The fifth between the superlative degree and the generic case that follows. In how many shall the nominative case and the verb agree. In two, which two. In number and person. In how many shall the adjective and the substance agree. In three, which three. In case gender and number. In how many shall the relative and the antecedent agree. In three, in gender, number, and person. In how many shall the new party and the generic case follow agreement. In one, which one. In gender only. In how many shall the superlative degree and the generic case that follows agree. In one, gender only.\n\nHow many tens have been formed from the preterperfects of the indicative mode. Six, which six. The preterperfects in the same mode. The preterpluperfects of the subjunctive mode.\nThe preterperfects and the preterpluperfects of the conjunctive mode, as well as the futures, change I into e and hold I still. Three change I into e and hold I still, which three change I into e. The preterpluperfects of the indicative mode, as am I, change I into e and add a ram, and it will be amauera. The preterperfects of the same mode, as am I, change I into e and add a rim, and it will be amauerim. The futures of the same mode, as am I, change I into e and add a ro, and it will be amauero. These three hold I still. The preterpluperfects of the cojunctive mode, as am I hold I still and add s and sem, and it will be amauissem. The preterpluperfects of the indicative mode, as am I hold I still and add sand se, and it will be amauisse.\n\nThus ends the accident\nPrinted at London by Wynkyn de Worde.\n\nWynkyn .de. Worde.\nprinter's device of Wynkyn de Worde.", "creation_year": 1518, "creation_year_earliest": 1518, "creation_year_latest": 1518, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "CVTHERBERTUS in Lavdem Matrimonii Oratio habita in sponsis Mariae Potentissimi regis Angliae Henrici octavi filiae et Francisci Christianissimi Francorum regis primogeniti.\n\nVetustus omnium gentium et omnis nationis potestissime rex ab ipso creatus mudus principio, mos servatus est: ut nuptias sollemnis dies magni non modo coniugum ipsores, but also parentes, cognatos, affines, et vicinorum gaudio celebraretur. Id quod etiam quaquequam humili fortuna plebeiorum, qui victum in diem opere quaeritam fame et diurno sudore pellunt, observant, ut nuptias vel vicinorum feriati frequentent. Adeo omnium quas natura mortalibus largita est, iucundissima, non sumis honorare studijs nefas esse ducunt. Verum enim vero, si priuatorum nuptiis quibus ad vicinos raro commodum attinet, certatim pro se quisque, his inflatis alii alios pulsatis fidibus, hi cantu, saltatione illi suum testantur gaudium, quantam solennis hujus principum tatorum nuptiis exsultat.\nhiberia laetitiam par est? ex quibus non duobus regnis totius Europae florestissimis: sed etiam horum finitimis populis pace stabilita concordia speratur. De quarum utilitate et commoditate magnam Europam partem contingente prius in matrimonij laudibus pauca sum delibanda. In qua materia tanta ubique laudum foecunda copia ipsa quae vel elingui cuiuis oratione supeditar: quas potissimum ex tot conjugij virtutibus, quae sunt pene innumerabilia, in praesentia tractem. Postea quam omnes receperunt, nec tempus nunc suppetit, nec si maxime supeteret, una eas capiat oratio. Caeterum quaeadam quemadmodum flosculos per amoenas prata legitis usu venire solent, ut cum placidos eligerint, alijs nihilominus elegantiores existimantur reliquisse. Sic mihi futurum animaduerto, ut cujus ex tantis aceruis quaedam nonulla praeterisse videar. Quando ut alia alis magis.\nplaceant: it is not the same for all of us to suspect:\nnature is contrary to mortals. But as we approach the matter, I ask that we praise the virtues of matrimony rather than the author of all things, God, who, when he first formed man, placed him in Paradise, deeming him to be perfectly pleasant and agreeable to live alone, except for the conjunction of a wife. From Eve, who was formed from Adam's side while he slept, he was drawn as if to a man, desiring nothing more, nothing more pleasing or desirable to be for a man than to be united with a woman. When he was aroused from his sleep by divine inspiration, he beheld his wife and thus learned the meaning of procreation. He said, \"This bone from my bones and flesh from my flesh.\" Therefore, a man leaves his father and mother and clings to his wife, and the two become one flesh. These words themselves, Christ recalled in the gospel, reminding us that from the beginning, God created man and woman through the mouth of Adam.\nilla pronunciasse? What is more expensive among men than among the dead? What is more honorable? What is more worthy of embrace? Does not God himself command us to honor parents? But before them, a wife should be preferred. For this reason, conjugal love yields to the covenant. Who then contemns so sacred a bond of marriage? Since God himself prefers it to piety towards parents. Various forms of religion are wont to revere holy men with great honor. Some preferred Augustine, others Benedict, many Dominic. There are those who follow Francis. But let them glory in their own institutions, provided that no marriage is older, more venerable, or derived from the same source as theirs, and that it does not provide a clearer rule for human life. Unless perhaps we are foolishly indulging a young girl: it is better for men to be men, and for holy men to be the head of saints. But since other sacraments, through which the Church of Christ provides both protection and salvation, are:\nad remedium veneramus: this religious observance we hold in high esteem, to which it is not hidden that we owe it a great deal of reverence, since it was first instituted. For all other things are on earth, but this in Paradise; some for the purpose of forgiving sin, some for the purpose of atoning for sin committed beforehand, some to help those who have fallen into error return, and this to sustain those standing firm. Indeed, the Creator father and mother spoke these sacred words to them: \"Let us create: let us make man in our image, after our likeness: let them have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.\" With these words, not only in the very beginning of the world for propagating mankind, but also after the deluge for repairing it, he gave the commandment: when a few of them were served by the Lord, as is explained in the book of Genesis, that no one was instituted in the marriage bond but God. Who does not see that if the daily decay of mortality did not renew the corruption of matrimony, mankind would be afflicted with countless diseases, wars, and misfortunates (as I will not speak of old age)?\nIf mortal men were to come after us, as if immortal men were to be born into the light:\nEither it would have been necessary for generation to cease, the earth's orb filled with men:\nOr a finite muddy generation would not have sufficed for an infinite endless race:\nOr one with them, new lands would be produced by nature, as colonies: which would bring forth new offspring: Or the human race could be transferred from this defined space of life to a better one through some kind of mutation: either of the same kind or a superior one, which would have a better status than this body.\nBut since the first parents of ours deserved God's capital sentence for their sin:\nWhich required much toil and labor for them to obtain food: until on earth, from which they were formed, they would be resolved: what could we offer as a remedy for mortality, which they had lost?\nThis family restores harmony: this reconciles strained relationships: this unites nations: this revives dying races. This also makes the dead, mourning souls immortal: as long as the surviving ones remember the ways and faces of their ancestors. In this marriage bond, these benefits are extremely useful and necessary, not only for numerous others, but especially for these three: faith, offspring, and sacrament. Therefore, if faith is to be preserved among all peoples, so that it cannot be violated by enemies without crime, and so that it is not to be shunned, but rather observed, so that chastity promised in marriage is not to be tempted by the husband? The offspring, burning with love, is to be nurtured with care and raised religiously. This makes the sacrament strong: so that it does not diverge or be disturbed: so that the marriage covenant is not torn apart by perpetual separation: as the evangelical saying declares after the marriage pact, that there should be but one flesh, and that a man should not separate what God himself has joined. Indeed, one.\n\"Interpreters of flesh are viri and vxoris, either because of women's origin from men, or because one flesh is formed from two, man and woman, or because of carnal coition: just as those who are spiritually united are said to have one soul, testified by Luke. The heart of the multitude of believers was one, and one soul. Thus, between a man and a woman, carnal love is mutual: they are said to be one flesh. This great sacrament of marriage was taught by the divine Paul to the Ephesians in Christ and in the church. Just as Christ loved the church and gave himself up for her to be sanctified, so too should husbands love their wives as their own bodies. And just as Christ is the head of the church, which is his body, so is the man the head of the woman. Moreover, since the church is subject to Christ, wives are subject to husbands in all things. Therefore, theologians conclude that this sacrament is a sacred sign.\"\net iuisibilis mysterij forma visibilis: this is the dedication of the church to Christ, which he did not abandon nor leave until the end of the ages. Nothing in reality signifies this more truly or fittingly than in marriage. But did Christ not teach us to leave father and mother for the sake of the bride? Did he not himself mystically provide this? When he came down from heaven to earth, did he not seem to leave a father? Did he not leave a mother when he entered the humble Synagogue? Did he not cling to the bridegroom of the holy church, who could not be deterred from his love even by the torture of the cross? What about this? Was not Christ and the church one body in the flesh? Furthermore, just as Eve was created from Adam's sleep, so the bride was formed from the sleep of passion. From whose side did blood flow and from whom did milk come forth? Since it is through the blood of redemption and the water of baptism that we are redeemed from the captivity of sin. When the church believes this, she is awakened from death and is joined to Christ in the resurrection.\nQuoniam de diuinitate Christi tres sunt, qui testimonium dant in caelo: Pater, Verbum, et Spiritus sanctus, et hi tres unum sunt. Et rursus de humanitate, tres sunt qui testimonium dant in terra: spiritus, aqua, et sanguis: qui desponsatam Christo sanctam ecclesiam testantur. Quanta autem veneratione sint habendae nuptiae: Christus in Cana Galileae mundus testatus reliquit: quando eas non modo dignas existimabat, ad quas ipse cum mater et discipulis accederet, sed et quod honorem his voluit: ut divinitatis suae speciem mutata in vinum aqua prima illic praebet. Quo miraculo quid significatur aliud, quam vilem illum et vagum amorem, rem velut aquam spurnenda, sanctam et pudicam conjugali caritatem quasi nectare commutari. Age, quisquis es: qui nihil omne in nuptiis tristitiam deponis: nuptias hilarem dignus est invisere: tu frodisis his nubilibus servas? Is miraculorum primitiis nuptias cohonsestauit:\ndo you think he owes them no honor, those things? What, that Christ himself did not wish to be born from a married woman: is that not a recommendation for marriage? She was indeed his mother: but married, bound to a husband. Indeed, there was no better reason for the redemption of our mistress: lest the demons disrupt it: had it been offered to the heavens: what, rather than Joseph being considered the father of Christ? What, was it not proper for the virgin's modesty regarding that matter, when the Jews, as if to stone an adulteress, were plotting against Mary? What opportunity did impure women have to hide their guilt, if they could remember Christ's mother being defamed by false suspicions? And what comfort was it for the fleeing Virgin in Egypt that she had been unfaithful to her husband? Indeed, he was given to her as husband: both guardian and witness. In the sacred books, there is now no mention of him: had he not been given to Mary as her husband. What excellencies, what qualities,\ndignity order should be maintained among married couples? In what is the daughter of the goddess not reluctant to be called? And how is our prayer still bound to these sacred testimonies: is this marriage the only beginning: no, they will be abundantly provided for if sent away: what if we sometimes see the earth married to the sky in the hope of a union? Why do trees bud with the approach of the sun? vines put out shoots, fields yield their crops, meadows bloom, and all things are joyful: does the sky itself not make the earth pregnant as a spouse? Again, when the sun recedes, do trees lose their leaves: do meadows put on grass: do untilled lands lie fallow: do all things become desolate: do harsh winters not make the earth seem unfaithful to its husband? What forms of marriage do the heavens, the earth, and the sea preserve: what else, as desire takes hold, is eager to generate: some with chosen husbands: some in groups: according to their own nature. Humans\nvero non ritu ferarum quotannis novas foeminas sectantibus alias ex aliis quaerunt coniuges: immo sibi certissimam matrimonii dixerunt legem, ut quam semel amplexus est quisque: vivus non dimittat. Memorat Valearius: cui Gellius astipulatur: post urbeem Romam conditam quingentis viginti tribus annis nullum visum repudium: Spuriumque Carbilium, qui primus uxore sterilitatis causa dimisit, quam tolerabili ratione motus videbatur, repraehensione non caruisse: quod liberorum cupiditatem coegit conjugali fidei praetulisset. At qui si boni viri famam apud populum quaerimus, unde facilius acquiri: quam ex conjugio potest? Naedostiae opinionem cuiuis vel petulantissimo scortatori statim secum affert ipso nuptiarum die. In civitatibus longe majores conjugati semper visi: quando si caelebs sanctissimis moribus est: si vita moestissima: si gravitatem praesent ferat Stoicam: si dictum vel factum illius nullum non laude dignum: si canos fundat e vertice: non dum.\nadolescence seems to wane the ardor: for how long does it lack a spouse? In the pursuit of honors, if a married man and a bachelor attend the elections, which one will endure rejection more quickly? Wealth, opulence, possessions, fortunes, deeds, and ancestry, and one's own, lie side by side: may they flourish if you please, suffrage. Who would not deem him more fit for great matters, who gives the most reliable pledges to his wife and children for the republic, rather than one who has nothing? Often, children, solicited by the urging of magistrates, have betrayed their country; and those who cared nothing for their country, turned the affection of their children. Now, if one who is unmarried is preferred to a married man in the Senate, will not the affections of the former be more stirred up, while the latter are still composed? The one, calm in manners, is not yet deemed prepared to have attained peace. When one goes to a council and the Senate is divided, and each man's expenses and opinions are exposed, does not the gravity and weight of the matter not increase with the amplified eloquence?\nconiugij? How many points: how many calculi are superior to a bachelor there? That is clear, however, that in secondary matters the great delight that spouses bring is evident. For if no one enjoys looking at his own image or representation in a mirror or on a tablet, how much pleasure is there from children, in whom the faces of the living are reflected? If that pleasure is slight, they are immense, empty, solid, brief, and long-lasting. How great a cloud of joy is added? When you have a wife and children inviting you to rejoice, why are feasts enjoyable? Why are banquets joyful? Unless because joy is a communion? Or does the pleasure of any kind not diminish solitude? Therefore, if with many as one may be, the joy is great, how much more does it grow when shared with domestic ones, with a wife, with children? Again, if fortune rages: if she throws a tempest: as she often does to those to whom she is most faithful:\nIf the problems in the text are extremely rampant, the following is the cleaned text:\n\nIf you are pressed by adversities: where will there be greater consolation than from marriage? Is it the wife or the children who console the afflicted, so that the pain is less than what is needed for healing? Or do the rents of the widow, who weep nothing away, not take away a part? Will the wife's shared grief, testing the sorrow of love, not take away a part? What about the adult children, pitying their father's fate, do they not elevate the strength of grief in their own part, when they avenge themselves? For as burdens are carried more easily by many bearers, so nature has compared it: so that the pain which afflicts many, inflicts less misery.\n\nIn the wreck of a great fleet, we see each individual bearing his own share of misfortune: while they see only themselves prostrate before the sea. Yet no one gains any advantage from another's ruin. Indeed, if a shipwrecked man is left behind while others are taken to port, he laments his fate, he laments his own misfortune, he succumbs to grief.\n\nBut how much joy is derived from infants when the father is recognized: when they laugh and embrace him: when they speak.\nprimum incepeetes ridiculis quibusdam sonis imitari: dum breves sumentes iras saepe inter se de nucibus, velut reges de regnis certant: et maius est, quam ut possit, et notius, quam ut debeat, dicci. Verumtame: ut fortuna laeta semper arrideat, quis tibi reum humanarum inscius est, vsquam sibi vitae longae tempus a morbis tutum spondeat? Qui quidem, quo quis lautioribus studet epulis, eo quemque saepius vt pote ex multo suborientes luxu molestant.\n\nQuotique queque corpus a natura tam bene constitutum habere videas, ut morbis non infestetur? Quibus non nunquam ingruentibus ac subinde monentibus nos esse mortales: quod tam fidum cuiusquam ministerium? Quae tanta vulius de remediis est solicitudo? Quam assidentis coiugis? Quam filiorum nusquam a latere patris discedentium? Quorum de eius instauranda salute spes omnis pendet: quorum officio sapietas: tametsi nullam opem aegrotanti possit ferre, demulcet.\ntamen animum: aequirem Quinnquam tamen illi, si integra est valetudine et corpore nullis morbis obnoxius, sensim obrepet senium ipsum plane morbus insanabilis et ex quo nulla medicorum arte conuoluit. Tunc maritalis coniunx nulli alioqui non aetati gratu fructus sui promitunt uberimos. Etenim si uxor natu minor est, properantem indies citatius mariti senectutem sedula cura retardat. At si aequalis est viro, duo contigua aedifitia longo aeuo rimas agentia, quorum alterum de moliri non possis, mutuo se sustentant. Nam liberi in tota vita parentibus iucundi, tum ingrauescentis senectutis, cum eorum singula membra priore vigore destituta suum detractant officium, firmissimum habentur adiutorium.\ntum praesidium: quod ab his per aetatem imbecillam pueri curam acceperunt, grata quamdam naturae vicissitudine reddat seni torpescentibus. Denique si nullum omnino vulnus gravius infligi potest senectuti quam orbitas, maius illis erit solatium quam ex liberis nullum. Iam quid magis homines ad vicros frequentandos, ad oppida condendas, ad urbes habitandas coactus est quam cognatio? At haec ex matrimonio. Quanti reges conciliati sunt connubis? Quanta stabilita foedera? Quot regnis, quot populis inter se dissidentibus saepe pacem instauravit vel unum conjugium? Horum exempla tam sunt in proptu: ut nemo quidquam desideret. Quamobrem ne rem apertam confirmare videar: caetera transenda censeo. Quod unum hoc conjugium, quod hodie conficitur, arguetur potest, quantum ad conciliandos reges valent nuptiae. De quo quota in posterum expectatur commoditas, quota futura utilitas, non modo principibus ipsis hoc iunctis matrimonio, sed amborum quoque.\nparents: among their kingdoms and peoples, not just neighbors, but in fact all of Europe, who can explain this? For if you consider only the persons of the rulers. Today, Maria, daughter of the king of Britain, is betrothed to the son of the king of the Gauls, the most distinguished, powerful, and beautiful, red as a rose among lilies, from the lineage of kings, leaders from among kings. But if we consider the fruit or convenience of the marriage, if we call it to account for the calculation, two such powerful kings can be reconciled. A cordial agreement is established between two wide-ranging realms. Two peoples make a treaty, not only the idle and unworthy, but also those who refer to themselves as pacified, but who often quarrel among themselves, not less than with each other. The realms themselves, not long divided by a great sea, have placed their offspring among each other, so that they can live together not only with a great alliance or inconvenience, but also in peace. Who among us has not been troubled by superior wars? With armed fleets.\nobsessa maria: spoliatos aliarum nationu\u0304\nmercatores: naues no\u0304 hostiu\u0304 modo / sed socio\u2223ru\u0304\nquo{que} co\u0304pilatas: nihil no\u0304 ausos praedones:\nad haec alia{rum} ge\u0304tiu\u0304 piratas his se immis cuisse:\nvt eo praetextu grassare\u0304tur in omnes licentius:\ntandem pene interclusum totius Europae co\u0304\u2223mertium.\nNam quae terra inuicem damna sunt\nillata: quantum armentorum abactum: quan\u2223tum\nprotritum segetum: quot agri populati:\nquot ince\u0304sae villae: quot oppipa direpta: quan\u2223tum\nesfusum sanguinis: quantum miseriarum\nexhaustum: omitto recensere: ne publicam lae\u2223titiam\npartam nobis hiis nuptijs inte\u0304pestiua\ntemporum illorum commemoratione videar\ninterpellare. Nunc contra regna haec no\u0304 bel\u2223lo\nmodo / verum etiam omnis belli suspitione\nremota / fide data at{que} accepta foedere iunge\u0304\u2223tur.\nPacata eru\u0304t maria. Mercatores securi sine\nvllo praedonum metu: quocu\u0304{que} libeat: nauiga\nbunt. Impune amplius no\u0304 grassabuntur tru\u2223culenti\npirate. mutabu\u0304t genus vitae nisi paenas\ndare male\u0304t. Viduae: quae bello maritos amise\u2223runt:\nThe text appears to be in Latin and does not contain any meaningless or unreadable content. It is a fragment of a poem or a letter, likely written in ancient times. I will translate it into modern English while preserving the original meaning as much as possible.\n\nThe text reads: \"Youth will return. The one lost in war will be restored. Fugitives will be gathered from the deserted lands. Cattle, fearing the thief, will wander through the woods. Villas and fortified towns will be rebuilt. They will be reinstated with a devotion almost greater than paternal: no less than a daughter should be instructed or adored. You, queen, were singularly chaste in our most sacred age. More should be studied about you for chastity than about bringing you to light. These days and nights care for nothing: they do not study; they think of nothing but how you, in your proper place, will be joined in marriage with a worthy husband. This, which the gods granted through their power. They bound the king's most opulent son in marriage: to whom the kingdom of Gaul should be due after the father's death: who, from all the wealth, certainly possessed the greatest: he can show nothing more sublime or splendid than that you were his bride. What part of your dowry is the promised money to the husband? What beauty will you bring to the bridal chamber?\"\nquae nimis visenda est tu: tua insignis, quia\nvel sine dote maritus, atque eum ipsa rege fuerit iubetura. Est venusta facies tu? Vultus puellarum? Quam verecunda frons? Quae gratia oculorum?\nQuae rubicundae genae? Quae rosea labella?\nQui detes ebur superates? Quae lactea ceruix?\nQ singula membra siciter se composita:\nsic apta respondeantia? Ut cum te formaret,\nipsa natura certasse videre possit. Ut maturitate patris, ut matris pudicitia, ut viri constantiae ipso refert ore?\nQuid iuvenis pietatis specimen tenet hac aetate?\nUt te videndo proripit mater e sinu? Ut nihil festinatam moratur, donec euadat in collum?\nQuos amplexus tuos? Quae suavia primulis labellis praebent oscula?\nQui te discessu divellitur invita? Nec nisi reditu spondente dimittit. Ne minores hijos ostentat affectus in matre.\nCui haec in parentes pietas fides facit certissima: maritus hanc in posterum sancte deamaturam. Has tu Maria.\ndotes defers ad sponsum. From Britain, you bring peace to Gaul: this, which surpasses every donor. With faithful peace, stable treaty, and no fraudulent violations, nothing is more desirable for the Gallic peoples. You, guardian of this peace: you are the knot of the future. If Helen, who drew so many nations into those disastrous weddings, from Troy aflame, from a country laid waste, after so many centuries, is heard of with such great fame among posterity, what fame will your name have? Which of the many rejoicing and feasting guests did you reconcile? You will renew the relationship between the British and Gallic peoples, which is almost obsolete due to new affinities. You will restore peace to your country and people. What do you owe your country, which is not more concerned with your greatness than with your own happiness? What have you done, that you were happier than before: what was happiness for you, if you could only know it through age? Many allow their daughters to be courted: many are gracious: there is no study of collars. But this one, even as an infant, has already prepared a husband, neither equal in age nor strength.\ndispari: in the highest place, they are born: late they reign.\nWhat four fates compel you: because of this most noble marriage of the greatest men,\nthe cardinals of the sacred senate of the Apostolic See, from the side of the legates:\nwhom those virtues brought forth for your protection,\nare honored with presents? Of whom, besides the Eboracensis bishop,\ndid a sponsor of the sacred rite again bind you to the faith: whom I know for certain\nwas moved by that charity: which embraces you as a spiritual father:\nbefore too much joy overwhelms your heart: because you are seen by him as worthy of this position.\nIn this matter, both diligence and prudence are required,\nas well as a singular devotion and the most faithful obedience,\na model for the royal majesty.\nIt remains that, so that these marriages may be completed between the parties,\nmay we please the all-powerful God with our most earnest and greatest vows,\nso that they may be fortunate and pleasing to him.\nWe pray with pious minds that: may they be auspicious and fortunate.\nThis text is written in Old Latin and appears to be a fragment of a legal document or a marriage contract. I will translate it into modern English while removing unnecessary characters and formatting.\n\nThe text reads: \"This marriage belongs to the spouses themselves: to both sets of parents: in their realms: to the British and Gallic peoples, and to the Christians and all others. So that the spouses may pass their life in harmonious union. So that this new bride may not be burdened with too many offspring for them. So that this new bride may give her husband fecundity, not only their children but also grandchildren and great-grandchildren, and many more, may be allowed to reign in honor for their posterity to see.\"\n\nFinis.\n\nPrinted in London. In the year of the Word made flesh, 1518. Eleventh day of November. By Richard Pynson, the king's printer, with the royal privilege granted by the king, that no one may print or import this oration into the realm of England within two years, or sell it therein.", "creation_year": 1518, "creation_year_earliest": 1518, "creation_year_latest": 1518, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The copy of the letter describing the greatest and marvelous battle ever seen or heard of, and the letter sent from the great Turk to our holy father the pope.\n\nThe copy of the letter about the most marvelous and wonderful field battle, which has recently been seen in the land of Bergamo. Also, the copy of the letter sent to our holy father the pope by the great Turk.\n\nBartholomeus de Clereville to his beloved friend, the lord of Verona, Huvere Bon Messagier. Greetings. Not long ago, in the land of Bergamo, a great company of men-at-arms, numbering 120,000, in good array, came under the obedience or command of five noble captains, each accompanied by 5,000 men-at-arms.\nwell appointed on their right side and on their left, they were accompanied by an innumerable company of men-at-arms on light horses. Between these men-at-arms, those on horseback or on foot, a great number of bombards, courtly men, and noble captains richly attired as noble by birth were present. These two noble types held speech with each other, and within a little while, they came out of the wood named before with great triumph. Three of the four men on horseback appeared, and because these aforementioned persons seemed to be appointed like noble princes, they were taken in sight as royal kings. Accompanying them triumphantly, riding before them and unable to be imagined by any beholders as anyone else's person, this same person went with another person who remained on the way to speak with him.\nIt seemed that this king was known for a retinue accompanied by a great number of noble princes and lords richly arrayed. But those who seemed to be nearest to his person appeared to be more like ambassadors than other men. A short while after this, the king gave a marvelous, suspicious gaze, showing that he was very angry and impatient with his counselors. Drawing his gauntlet of steel and with an ominous countenance, he cast it up into the air as a token of battle. When he had done so with great haste, he returned to his army, where he had a most beautiful and grand company standing in a noble array, ready to engage with their enemies. Then there was heard a great noise of trumpets, clarions, other instruments, and an awful voice of artillery in such a manner that it seemed to be the noise of hell, which was very fearful. Also, there was seen a great many banners and standards pitched in the field on both sides, and then was fought a field battle, the most cruel that might be.\nMaster Augustine Bienvenu and I, Bartholomew Decleremont, and many other gentlemen have been at the aforementioned place and seen all these aforementioned things when it was all done and ended. There was no other sign left but the footsteps of men and horses, and the ruts of wagons and carts, and the trees.\nsorely battered and torn apart by the fire of their ordnance or artillery that had been shot through. I assure you, my lord, that he alone should not be afraid, but also those who have seen this. I ensure you that this is as true as God is in heaven, who created man of earth in every word as I write. And I certify you that some who have seen this have fallen into a great sickness and are in peril of death from great fear. I would write other things to you, but this is so marvelous and terrifying that I write nothing else at this time, but that I recommend myself to you in the most sincere manner...\n\nWritten in the castle of Ville Claire, in the year of our Lord 1417, in the month of January.\n\nMarboryn Ramosyn, son of the great king Olifernes,\nBy the grace of the great god Mahoun,\nDescended from the high line, captain of Tartaryne,\nBaron of Turkey, prince of the Hebrews. Emperor\nOf Parygone, of the lands of Hungary and of Wales.\n\"from the land of Suriy to paradise terrestrial.\nachieve Constantinople and the Christian lands, and give knowledge to the great priest of Rome, that we have understood that you and your young king will wage war upon us through the brother's request of the Rodes. But we do not believe that the great god has given you such power, therefore we command you to override this letter and turn from your great folly, and cause the Four Knights of the Rodes - Amaxaceron, Potell, Prophane, and Gerson, or others - to desist. It is to be understood that we will come and visit you with 106 noblemen of ours, and will do with your temple of Rome as we have done with St. Sophia's temple at Constantinople, and from thence to the mountain of Sinai, and in many other places, through the help that we have of our great god Mahound. We also send word to your allied young king that we will strike his head in the best city of his realm. And because you should know that we are powerful enough there.\"\nThis text appears to be written in Old English script, and there are several errors and inconsistencies that need to be addressed to make it readable. Here is the cleaned text:\n\n\"to you we send here three gifts. The first is a golden plate. The second is cloth of gold. The third is rich oriental pearls with precious stones. And as for this time, present no more to you but the great god Mahonde keep and preserve you. Written in our great city of Chester in the year 1506 and of our reign the tenth. Printed in the famous city of Andover. By me, John of Douglas.\"", "creation_year": 1518, "creation_year_earliest": 1518, "creation_year_latest": 1518, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "She had a desire often to be wedded\nAnd also to lie in another man's bed\nLittle rough she therefore\nShe is as soft as a lamb if one moves her\nAnd like to the devil wanting a maid to torment her\nSo well is she set\nO good condition for her husband\nIf he calls her cat, she calls him knave again\nShe shall not die in his debt\nBy Saint John said Cock then\nThese are fair virtues in a woman\nThou shalt be my laundress\nTo wash and keep clean all my gear\nOur two beds shall be set together\nWithout any let\nThe next that came was a jester\nAnd a cobbler his brother\nAs rich as a new shorn sheep\nThey offered Cock a blanching pot\nOther jewels they had not\nScant shoes to their seat\nThe jester dresses his leather so well that it would drink water in fair weather\nTherefore he has many a Christian's curse\nAnd the cobbler for his coloring\nThe people bless him with evil cheering\nTo knit fast in his purse\nA shoemaker came to these other two\nBetween them two was much to do\nFor a piece of leather\nThey togged with their teeth and gripped it there,\nPulled as if it had been hounds at a hare.\nIt was a sheep's skin of a wether,\nAnd then they tanned it when they had done,\nTo make leather for him with men's shones,\nAnd all for their pavilion.\nFor as soon as the hem is torn,\nThe shoe is lost forevermore.\nAnd it is little marvel,\nA tanner for evil tanning of leather,\nThey four with sorrow Cock did join,\nAnd never a good one without fail.\nThen came one with two bold dogs at his tail,\nAnd that was a butcher without fail.\nAll gored in red blood,\nIn his hand he bore a flap for flies.\nHis hose grey upon his thighs.\nThat place for maggots was very good.\nOn his neck he bore a coal tax log,\nHe had as much pity as a dog,\nAnd he were once wrath,\nHe looked fierce and also red,\nA man would take him for a scoundrel I suppose,\nAnd of his company loathed.\nThen came a gong farmer,\nOtherwise called a master scourer,\nWith him a canal taker.\nTheir presence made Cock and his men spew,\nFor as sweet was their breath as henna or remedy.\nTo wash them they lacked water\nOn these Ironsides I will not tar\nCock did set the thieves there as knaves should be\nAmong the slovenly sort\nThen came two false towlers next\nHe set them by pickpockets of the best\nFor there should they abide\nBut before it they were plunged in the river\nTo search their bodies fair and clear\nThereof they had good sport\nA miller named Dustypoll then came\nA jolly fellow with a golden thumb\nOn his neck a sack was\nMany said that he, with refusal\nOf all trades, was next a thief\nIn that Cock found no lack\nHe said that the two thieves for forgetting\nAnd stole flowers and put charcoal therein\nBe sure him that taught him that\nCock bid him grind cherrystones and peas\nTo make his men bread for a season\nBecause wheat was very dear\nThen came a pardoner with his book\nHis quarterage of every man he took\nBut Cock would their names here\nThe pardoner said I will read my roll\nAnd ye shall here the names poll by poll\nThereof ye need not fear\nHere is first Cock Lorell the knight\nAnd Symkin Emery maintains rightly against Slingshot meat-seller,\nFabian Flatterer, Festive Clatterer,\nAdam Auerus Flail-swinger,\nFrancis Flaperoche, stews captain late,\nGiles Unyeste, Newgate's mayor,\nLewis Unlusty, the lying monger,\nBaude Baudyn Boller and his brother Copyn Coler,\nMatthew Marchant of Shoters Hill,\nCry \"Stoter, catch poll, a Crist's course gatherer,\"\nWat Welbelyne of Ludgate Iayler,\nLaurence Lorell of Clerkenwell,\nGiles Iogeler of Ayebery and him Sougelder of Loth Bery,\nWallys the Wrangler, Pers Potter of Bridgewater,\nSaunder Fely the mustard maker,\nIelyan Iangeler,\nJenkyne Berwarde of Barwycke,\nTom Tombler of War Wyke,\nPhilip Fletcher of Fernam,\nWill Wyly the mylp-maker,\nPatrick Peuysshe Herbeter,\nLusty Harry Hangman,\nAlso Matthew Tother drawer of London,\nSybil Sole Milk-wife of Islington,\nDavy Drawelache of Rockingham.\nHere is Maryone Merchants at Allgate.\nHer husband dwells at the sign of the cook's pot\nNext to Robin Renaway\nAlso lives Crokenec, the rope maker\nAnd Steuen Mesyll, mouthe Muskyll taker\nWith Iacke, basket seller of Alwelay\nHere is George of Podying Lane, carpenter\nAnd Patrycke Peuysshe, a conying dirt dauber\nWorshy Pfull Wardayn of Slouens Inn\nThere is Maryn Peke, small freemason\nAnd Pers Puerer, he who knocks a basin\nWith Gogled-eyed Tomson, shepherd of Lyn\nHere is Glyed Wolby of Gilford squire\nAnd Andrew of Habyngdon, apothecary\nWith Alys Esy, a gay tale teller\nAlso Peter Patenmaker\nWith Gregory Lovegood of Rayston mayer\nAnd Harry Halter, seller at Tyborn the air\nHere is Kate with the crooked foot\nThat is Colys daughter, the drunken cook\nA lusty pie baker\nHere is Faunder Sadler of Froge Street corner\nWith Ielyan Ioly at the sign of the bookeler\nAnd Mores Moule taker\nAlso Anuys, angry with the crooked buttocks\nWho dwelled at the sign of the dogs' head in the pot\nBy her craft, a breach maker\nCock said, pardoner, now ho and seize.\nThou makest me very hold thy peace. Tell me this: What profit is in taking thy pardon? Show us what medicine is to come For being in this fraternity. Sir, this pardon is new found By the side of London bridge in a holy ground Late called the stews bank. You know well all that were there Some religious women in that place To whom men offered many a frankincense And because they were so kind and liberal A marvelous adventure there is befall If you are willing to hear how. There came such a wind from Winchester That blew these women over the river In which place I will tell you Some at St. Katherine's stroke, a ground And many in Holborn were found Some at St. Giles, I believe And also in Ave Maria and at Westminster And some in Short's churchyard there. With great lamentation They will build at Coleman Street in space A newer, nobler mansion Fairer and ever the half street was For every house new paved is with grass Shall be full of fair flowers.\nThe walls shall be of hawthorn, I wot well\nAnd hung with white, motley it smells so sweet\nGreen shall be the colors\nAnd as for this old place, these women holy\nThey will not have it called the stews for folly\nBut make it strawberry bank\nAnd there is yet a chapel, save\nOf which you all have the pardon\nThe saint is of Symeon Stylites\nI will rehearse here in general\nThe indulgences that you have shall\nBe these that follow with more\nAt the hour of death when you have need\nYou shall be absolved of every good deed\nThat you have done before\nAnd you shall be a partaker of as many good deeds\nAs are done every night in a bed\nAnd also furthermore\nAt every tavern in the year\nA solemn dirge is sung there\nWith a great drinking\nAt all alehouses truly\nYou shall be prayed for heartily\nWith a joyful weeping\nAnd the pope has granted in his bull\nThat every brother may do what he will\nWhile they are awake\nAnd the pardon gives you that has the pose\nOn your own sleeve to wipe your nose.\nWithout taking rebuke, Pope Niccolas grants you all in this text: the cough and the colic, the gout and the flux, with the holy water to alleviate the ache. It is also granted by our bulls of lead that when any brother is dead, to the church dogs shall carry him a rich pallet late from Rome. Made of an old pair of blue velvet, for the worship of all brethren. Gaudeamus Iesus. Their knights shall be robed in red in the midst of these, and they shall sing mass at shooters' hill among the elms, with great devotion in deed, and many other things shall be done. The remainder I will recite soon. For drink first I must need, then Cock casts aside his head, and saw the streets all over spread, that to his cost would come, of all crafts there were one or other. I will show how many or I will pass further. And reckon them one by one. The first were goldsmiths and great clippers, fullers every one, there were tailors, taverners, and drapers.\nPotycaryes / ale brewers / and bakers\nMercers / fletchers / and sporyers\nBoke prynters / peynters / bowers\nMyllers / carters / and botyll makers\nWaxechaundelers / clothers / and grocers\nWolle men vynteners / and flesshemongers\nSalters / Iowelers / and habardashers\nDrouers / cokes / and pulters\nYermongers / pybakers / and waferers\nFruyters / chese mongers / and mynstrelles\nTalowe chaundelers / hostelers / and glouers\nOwchers / skynners / and cutlers\nBlade smythes / fosters / and sadelers\nCoryers / cordwayners / and cobelers\n Gyrdelers / forborets / and weboers\nQuylte makers / shermen / and armorers\nBorlers / tapstry workemakers / and dyers\nBrouderers / strayners and carpyte makers\nSponers / torners / and hatters\nLyne webbers / setters with lyne drapers\nRoke makers / coper smythes / and lorymers\nBrydelbytters / blacke smythes / and ferrars\nBokell smythes / horse leches / and golde betters\nFyners / plommers / and penters\nBed makers / fed{er}bed makers / & wyre drawers\nFounders / laten workers / and broche makers\nPaupers/bell-makers/brassiers,\nPinners/needlers/glaziers,\nBookmakers/ dyers/leather-sellers,\nWhite-tanners/galvanizers/sheathmakers,\nMasons/male-makers/marble-workers,\nTilers/bricklayers/hard-hewers,\nPainters/plasterers/lime-burners,\nCarpenters/coppers/joiners,\nPipe-makers/wood-workers/organ-makers,\nCoopers/card-makers/carrers,\nShipwrights/wheel-wrights/sowers,\nHarpmakers/leathers/upholsterers,\nPorters/feasters/corsetters,\nParchment-makers/skinners/plowmen,\nBarbers/bookbinders/limners,\nRepers/fan-makers/horners,\nPouch-makers/below-farmers/cage-sellers,\nLantern-makers/stringers/grinders,\nArrow-headers/malt-men-and-corn-mongers,\nBalancers/tin-casters/skrivers,\nStationers/vestment-makers/imagists,\nSilk-women/pursers/garnishers,\nTable-makers/silk-dyers/shepherds,\nGold-smiths/keeper-chefs/rebeccamakers,\nTankard-bearers/bouge-men/spear-planers.\nSpinsters/weavers and capmakers and hatters,\nSergeants/keepers of the peace and constables,\nCarriers/cart drivers and horse keepers,\nCourt holders/bailiffs and hunters,\nConstables/hedge borrowers and catters,\nButlers/stewards and muster makers,\nHard laborers/mole seekers and rat catchers,\nBailiffs/bridge builders and canal cleaners,\nPotters/clay sellers and peddlers,\nShepherds/cow herds and swine keepers,\nBrooch makers/glass blowers and pottery cast makers,\nHedgers/dyers and mowers,\nGoners/sailors and ship masters,\nChimney sweepers and costermongers,\nLoad men and beer brewers,\nFishers of the sea and mussel takers,\nSchool keepers/gardeners & gate keepers,\nPlayers/purse cutters and money changers,\nGold washers/tomblers and jugglers,\nPardoners/preachers and bead gatherers & leather dyers,\nThere were thieves, horses, and bawds with mothers,\nExactors/tax collectors and children questioners,\nSpies/liars and great scandalers,\nCursers/insulters and great revenge cryers,\nDisorderly beggars head breakers and border ruffians.\nNette makers and harlot takers, sworers and outragers, laughers, surmisers, ill thinkers and make brasers, with luskes, slouens, and kichen knaves, barge men, wherry rowers and dysers, Tyburne collops and penny prickers, bowlers, mas shoters and quayters, flaterers and two-faced bearers. Sluttish drabbes and counsellors why, with smoky colyers & stywige goge farmers. Of every craft some there was, short or long, more or less. All these rehearsed here before, in Cockes boat, each man had an ore. All those that had offices had, some would at the capstan as Cock the bad, some stood at the slige, some did trust and thryge, some pulled at the berill, some spread the mainmastill, some howysed th, some varied shoes, some roped the hook, some the pope & some the lauce, some the loge boat did lauce, some made the corpse to take in a refe byforce, and they that were able drew at the cab. Some the anchor laid, some at the popes a sail sweep, one kept the compass and watched our glass.\nSome sought salvation, some tied knots, some secured the stay rope, some sat on the side of the boat, some stood, some one of the crew came, some couched a pig's head under a hatchet, some threw out bait fish to catch, some pulled up the anchor, some hoisted the top sail, some steered at the helm, some whistled after the wind. There was none there but he, who had an office more or less, than Cock Lorell did his whistle blow, that all his men should know him. With that they cried and made a shout, that the water shook all about, then men might hear the oars clash, and on the water gave many a dash. They spread their sails as void of sorrow, for he they rowed to St. George to borrow, for joy they trumpeted. And some sang \"heave and ho rowl Jordan.\" They sailed from Garlic Head to Knaves Inn, and a peal of guns began they ring, of Colman Hedge a sight they had, that made his company very glad, for there they thought all to play.\nBetween Tyborne and Chelsay,\nWith this man was a lusty company.\nThey baptized prayer, peas, and sadness,\nAnd took with them mirth, sport, and gladness.\nThey would not have virtue yet, devotion.\n\"Gaudeamus Ies,\" they sang,\nBut rioted and reveled with Ioly rebellion.\nThey sang and danced most merily,\nWith swearing and staring at heaven high.\nSome said they were jolly men,\nWhose purses were so light.\nAnd some went in fured gowns and gay shone,\nWho had no more faces than had the moon.\nOf this day, many a brothel was glad,\nThat might have an ordeal with Cock Lorell.\nThus they danced with all their might,\nUntil Phoebus had lost his light.\nBut then came Lucina with all her pale hue,\nTo take her sport among the clouds blew.\nAnd Mercury true down his golden beams,\nAnd Venus her silver streams.\nWho in the world gave such great light,\nAs all the earth had been paved with white.\nThe Cock weighed anchor and housed his sail,\nAnd forth he rowed without fail.\nThey sailed through England, through and through.\nVillage town and fortified place\nThey blessed their ship when they had finished\nAnd drank around St. Julian's tower\nThen every man pulled at his oar\nWith that I could no longer see them\nBut as they rowed up the hill\nThe boat swayed, blew its whistle loudly\nAnd I went homeward to avoid shame\nWith a company I met\nAs hermits monks and friars\nCanons, chartularies, and farmers\nAnd many white nuns with white veils\nWho were very wanton with their tails\nTo meet with Cock they asked how to do it\nAnd I told them he was a goose\nThen they were sad, each one\nAnd went back to their homes\nBut my counsel I gave them there\nTo meet with Cock another year\nNo more about Cock I write\nBut it is merry when knights have finished eating\nCock had in his hand a great route\nThe third person of England\nThus ends the tale of Cock Lorell\nAnd to heaven God send your souls\nWhoever reads this book over all\nChrist cover you with his mantle perpetually.\nAMEN.\nHere endeth Cocke Lorelles bote. Inpry\u0304ted at London in the Flete strete at the sygne of the sonne by Wynkyn de Worde.\nprinter's device of Wynkyn de Worde\nW \nintertwined 7 and 4, to indicate 1474, the date of Caxton's first printed book\n C", "creation_year": 1518, "creation_year_earliest": 1518, "creation_year_latest": 1518, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "This is the chronicle of all the kings' names, which is 2152 years long, from the coming of Brute to the Incarnation of Christ, and from the Incarnation to the 24th year of King Henry VI, which is 1466 years.\n\nBrute came to the land of Albion after the creation of the world in the time that Ely the Priest of the law was in the land of Israel, 2157 years ago.\n\nNew Troy (now called London) was founded by Brute after the creation of the world, in the 2324th year.\n\nRome was founded by Romulus and Remus, 872 years after the creation of the world.\n\nJesus Christ was conceived by the Holy Ghost in the maiden Mary on a Friday: in the time of King Camelot of Britain, the 15th day of March, after the creation of the world, 5139 years ago.\n\nJesus Christ was born, when his mother was 33 years old, on a Sunday, the 25th day of December, in the same year: after the creation of the world, 5139 years ago.\nSaint John the Baptist was born on the 25th day of August, 32 years after the Incarnation.\nSaint Jesus Christ suffered death on a Friday, the 15th day of March, 33 years after the Incarnation.\nSaint Stephen was martyred on the third day of August, 33 years after the Incarnation.\nSaint Paul was converted on the 25th day of January, 34 years after the Incarnation.\nOur lady Mary was taken into heaven on the 15th day of August, in the 60th year of her age, 45 years after the Incarnation.\nSaint Longinus was martyred after the Incarnation, in the 57th year.\nSaint Peter and Paul were martyred on the 29th day of June, 67 years after the Incarnation.\nKing Lucius of Britain was christened after the Incarnation, in the 62nd year.\nSaint Catherine was martyred by Emperor Maxentius of Rome in the time it Constantine the Great was king of Britain, after the Incarnation, 512 years after the Incarnation.\nSaint Ursula and the 11,000 virgins were martyred at Colchester. A Saracen named Swane, who was king of Colchester at the time when Maximian was king of Britain, carried out the martyrdom 575 years after the Incarnation.\n\nSaint Abon was martyred by Swane during the time of Maximian, 501 years after the Incarnation.\n\nPope Saint Gregory sent Saint Augustine to England 486 years after the Incarnation.\n\nKing Saint Edmund was martyred by Hungar and Hubba of Denmark during the time that Aethelred was king of England, 820 years after the Incarnation.\n\nKing Saint Edward the Martyr was martyred by his stepmother during the Incarnation's 980th year.\n\nKing Saint Edward the Confessor died in the year 1066 of the grace.\n\nKing Saint Edmund was translated during the time that William the Conqueror was king of England, 1086 years after the Incarnation.\nSaint Edward the Confessor was translated by Saint Thomas of Canterbury during the reign of King Henry II in the year of grace 1216.\n\nSaint Thomas of Canterbury was martyred in the same reign of King Henry in the year of grace 1170. He was translated again during the reign of King Henry in the year of grace 1220.\n\nBrutus came to this land after the creation of the world 2375 years later. He lived in the land for 40 years before his coronation. After his coronation, he ruled for 20 years.\n\nLoth, his son, lived for 5 years.\n\nMadan, his son, lived for 30 years.\n\nEbrank, his son, lived for 40 years.\n\nLeile, his son, lived for 9 years.\n\nBladud, his son, lived for 21 years.\n\nGuentolyn, his wife, lived for 15 years.\n\nMemps, his son, lived for 24 years.\n\nBrutus of Bremenshull, his son, lived for 30 years.\n\nLud Bras, 13 years.\n\nLyre, his son, lived for 48 years.\n\nCredel, his daughter, lived for 5 years.\n\nConadage, his daughter's son, lived for 33 years.\n\nReynold, his son, lived for 20 years.\n\nGorbodyan, his son, lived for 15 years.\n\nDenobaud conquered the realm and ruled for 40 years.\nBellyn, his son, was fifty-one years old.\nCornabatrus, his son, was forty-five years old.\nGuentolem, his son, was forty-five years old.\nScisisse, his son, was fifteen years old.\nKymore, his son, was nineteen years old.\nMorwych, his son, was nine years old.\nGrandobodyan, his son, was eleven years old.\nPortagayle, his son, was sixteen years old.\nPetitur, his brother, was five years old.\nEsydur, his brother, was forty-four years old.\nLuke, the last king's son, reigned thirty-three years and eleven.\nKassibalan, his brother, was twenty-seven years old.\nAndragen Luddes, his first son, was eight years old.\nKembolyn, before the Incarnation, was two years old.\nGrynder and Armogus, his two sons, were one hundred and thirty-three years old.\nKoyle Armogus, his son, was one hundred and ten years old.\nLucy, his son, reigned as an Heathen man for eleven years.\nand as a Christian man for eleven years.\nThere was great debate in the land that the realm was without a king for long years.\nCole, who founded Colchester, was king then for thirteen years.\nConstantine the Roman, who married Saint Elin Coles's daughter, was king for fifteen years.\nConstantine, who was Emperor's son, was twenty years old.\nOctavian ruled for fifteen years after Constantine went to Rome to be crowned Emperor.\nMaximia, Octavian's daughter, was married and ruled for twenty-eight years during his time. In her reign, Saint Albon was killed.\nConstantine, cousin to the king of Little Britain, ruled for twelve years.\nConstantine's son, who was a monk at Winchester, ruled for five years.\nForteger, Earl of Essex, ruled for eleven years.\nFortymere, his son, ruled for fourteen years.\nEngyst, from Saxony in the land of Jarmyn (it was a Saracen), conquered the land and ruled for five years.\nAurylambros, Constantine's son, drove out Engyst and the Saracens and ruled for eight years.\nUther, Pendragon's brother, ruled for seventeen years.\nArthur, his son, ruled for twenty-six years.\nConstantine, Arthur's cousin, ruled for twenty-four years.\nGuran, who had no heir for thirty years, ruled.\nTonagh, his cousin, ruled for twenty-four years.\nSyryke ruled for twenty-five years.\nSaint Adelbert and Sebert, who were converted by Saint Augustine and his followers, ruled for one year.\nElfred and Cadwaller, also known as Oswald and Cadwalyn, ruled over England successively for 80 years.\n\nOswald's brother Alured reigned for 48 years. In his time, Saint Edmund of Bury was killed by Hungar and Hubba, the brothers of Denmark, for 30 years.\n\nEdward the Elder, Oswald's son, ruled for 25 years.\n\nEdmund, Oswald's brother, ruled for 17 years.\n\nAdelstone reigned for 10 years.\n\nElfred, Edward's brother, ruled for 4 years.\n\nEdwyn, their third brother, ruled for 4 years.\n\nEdgar, Edward's son, ruled for 17 years.\n\nSaint Edward the Martyr, Edward's son, ruled for 12 years.\n\nSwyn, who was king of Denmark, ruled for 15 years.\n\nEldred, Edward's brother, ruled for 9 years.\n\nEdmunde Irensyd and Knowt Swynson ruled for 20 years.\n\nHarold Harefoot, Godwyn's son, Earl of Wessex, ruled for 1 year.\n\n[Here ends the chronicle of the kings who ruled before the conquest.]\n\nThis mighty William, Duke of Normandy,\nAs old books mention.\nBy just title and by his chivalry,\nKing made by Conquest of Brute's Albion,\nHe put out Harold and took possession,\nBare his crown full twenty-one years,\nBuried at Canterbury. Thus says the chronicle.\nNext in order by succession,\nWilliam Rufus, his son, crowned king,\nWho, to God's ward, had no devotion,\nDestroyed the church of new and old building,\nTo make a forest pleasant for hunting,\nFourteen years he bore his crown in truth,\nBuried at Winchester: the chronicle you may read.\nHis brother next, called the first Henry,\nWas at London crowned, as I find,\nWhose brother Robert, duke of Normandy,\nGave him war.\nReconciled: all rancor set behind,\nThirty-six years (by record of writing)\nHe reigned: and buried at Reading.\nHis cousin Stephen, when Henry the first was dead,\nTowards England began to cross his sail,\nThe Archbishop set upon his head.\nA rich crown: being of his council,\nNineteen years with sorrow and great trouble,\nHe bore his crown and had no rest,\nAt Feversham lies buried in a chest.\nHenry, the second son of the empress, was next crowned. A comely knight as old books clearly express, this Henry ruled by force and might. He slew Saint Thomas for the church's right. He reigned for 35 years. He is buried at Fontevraud, as I find. His son Richard, first named strong, hard, and notable, was crowned king, called C\u0153ur de Lion. With the Saracen's head served at his table, he was slain at Talsard in a lamentable death. He reigned for nine years. His heart was buried at Roncione at the high altar. Next, King Richard, his brother, reigned. He entered France soon after. Lost Anjou and Normandy immediately. This land was entered under his governance. And as it is recorded in memory, he reigned for 18 years in this region. He lies at Worcester and died of poison. Henry III, his son, aged nine years, was crowned at Gloucester as I read. He had a long war with his barons. Greatly delighted in almsgiving, he reigned for 61 years.\nEdward was buried at Westminster. By record, the day St. Edmund was made martyr and king Edward the First was crowned, who was such a good knight,\nsubdued Scotland, despite the Scots' strength,\nand Wales, despising all their might,\nhe maintained truth and right for 35 years.\nLying at Westminster, this is the truth and no lessening.\nEdward's son, called Carnarvon,\nsucceeded to make his alliance,\nas the chronicle well rehearses,\nmarried the daughter of the king of France.\nTook vengeance on Thomas Lancaster at 19.\nHe held his reign there.\nBuried at Gloucester, as books specify.\nThe third Edward, born at Windsor,\nwho in knighthood had such great price,\ninherited France without more,\nbearing in his armies quarterly three flowered lilies,\nand gained Calais by his prudent device,\nreigned in England for 15 years.\nLying at Westminster. Thus says the chronicle.\nSon of Prince Edward, Richard the Second,\nin whose time were peace great plenty.\nAnne of Ceume, daughter of Isabel of France, was wedded to him in the twenty-second year of his reign. At Langley, he was first buried. Afterward, his body was carried to Westminster. Henry the Fourth was next crowned. A famous knight, and of great appearance, he returned from exile, accompanied by war and great sickness, in the twenty-fourth year of his reign. He reigned for fourteen years in the south. He lies at Canterbury in that holy place. May God grant his soul grace.\n\nThe Fifth Henry, of knighthood the lodestar,\nWise and right, manly, plainly to termine,\nFortunate, proved in peace and war,\nGreatly expert in martial display,\nAble to stand among the worthies nine.\nHe reigned ten years, lying not far from Saint Edward at Westminster.\n\nHenry the Sixth, as I find by writing,\nReigned justly for thirty-eight years.\nHe was right holy and virtuous in living.\n\nAnd after him: as it appears,\nEdward the Fourth reigned twenty-two years\nAnd one month: neither less nor more.\nAnd both those at Winchester. After Edward the fourth, as it is accepted, ruled Edward the fifth of that name. The which Edward was never crowned. Whoever reads the chronicle shall see the same. And after him, Richard the third ruled for certain two years and two months: the chronicle clearly states. After whom reigned, in my account to relate, Henry the seventh for twenty-three years and eight months by record. Whom his enemies dreaded both far and near, with whom all Christian princes, as it appears in his acts, were glad to make peace and live in quiet, rest, and ease. This prudent prince, on the twentieth day of April, departed from this world by divine ordinance. For whom many one said, alas and wellaway, with lamentable tears and woeful semblance, blamed Atropos for all their grief, and especially the commons mourned for their king. But nothing consoled their lacrimable weeping. Much was the sorrow of great and small.\nHis death was grievous to us all\nFor in his time we were afraid over all\nyet he comforted us and was our champion\nHe left behind him the mighty Syon\nHis only son, the eight king Henry\nOf great hardy courage, Ector the worthy.\nThis mighty prince determined\nOn the 22nd day of April,\n(Anno domini. MD IX)\nOver England, once named Britaine\nOn the 24th day of June after,\n(With all the nobles of spiritual and temporal)\nHe was crowned; with tryumph he and solempnity.\nAnd here I leave him as a conqueror,\nProclaiming (a prince invictus)\nWithin the ship, of high and great honor,\nWhich grace guides from all things perilous,\nWith four quartermasters most famous,\nCalled Justice, Prudence, and Temperance,\nAnd strong Force, all of them advance.\n\u00b6Finis.\n[This text appears to be an excerpt from an old English document, listing the names and reign lengths of English kings since William the Conqueror. The text is mostly legible, but there are some special characters and formatting issues that need to be addressed. Here's the cleaned-up version:\n\nThus endeth the chronicle of all the kings' names / that have reigned in England since the coming of William the Conqueror: & how long they reigned.\nImprinted by Richard Pynson / Printer to the kings noble grace.\nWith privilege.\n\nTranslation:\n\nThis concludes the record of the names of all the kings who have ruled in England since the arrival of William the Conqueror, along with the length of their reigns.\nPrinted by Richard Pynson / For the grace of the king.\nWith permission.]\n\nCleaned Text:\n\nThis concludes the record of the names of all the kings who have ruled in England since the arrival of William the Conqueror, along with the length of their reigns.\nPrinted by Richard Pynson for the grace of the king.\nWith permission.", "creation_year": 1518, "creation_year_earliest": 1518, "creation_year_latest": 1518, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "Here begins the complaint of those who are too late married, a young lady waves to two gentlemen. After plays, sports, and dances of solace, we must think to come to prosperity. After that God, in his abundant grace, will provide how I may govern myself, in my mind I purpose to be married, In a better life may no man live, than to be married and live out of sin. All young lovers should themsoever be afflicted That they love truly and so for to live With ardent wit and perfect style, All unto goodness themselves for to give, Then may they be sure that they shall thrive. So will I live in marriage clean and pure, To God's house & in creating of nature. I have long lived without any mate, All too long have I used my young age, I will all forgo and a wife to me take, For to increase both our two lines, For Saint John says that he is wise, Who against his will does himself govern, And our lords' precepts him himself to learn. There is no greater pleasure than to have.\nA wife who is full of prudence and wisdom\nAlas, for love, night I am in point to rue,\nThese cursed old men have an ill custom,\nTo blame all women, both good and some,\nBecause they cannot fill their minds,\nTherefore they speak of them all ill,\nSince I have spent my time,\nTo follow my foolish pleasures,\nAnd have myself often sore abused,\nAt places and sports, pomps and dances,\nSpending gold and silver and great finances,\nFor want of a wife, the cause is all,\nToo late married, men may call me,\nThe holy sacrament of marriage,\nBefore holy church was ordained,\nFor human lineage to increase,\nHe who does otherwise is not received,\nBefore God, thus was man rewarded,\nWith woman to live at his own will,\nHe is a fool who else where does nature spill,\nI have done as the laborer does,\nWho sometimes is paid with trouble great,\nFor he delays his pain for certain truth,\nThat in the high way soothes his wheat.\nWell I perceive that I did forget,\nOr that I put myself in household.\nI have lost my seed, my work is but cold.\nWomen and maids, both good and evil,\nWith me I held myself to please\nOne rebelled, the other remained still\nOthers made me well at my ease\nCupid then came to cease\nVenus lit her brand of fire\nFor such service such reward she gave\nLate Mary.\nThus roused in this said indulgence,\nI was taken with a cautious wile,\nThinking to make a conclusion\nOf my wedding within a while,\nBut yet they beguiled me\nThey caused me to make great expense\nFor I was no sooner wed through my negligence\nI would have made common my possessions,\nMy property was taken from me,\nI was of wit and always ready as is,\nA man of arms in point to fight,\nElsewhere I went myself solacing,\nBut neither frequented that being,\nIf I held any pretty one,\nSweetly enough she made me cheer,\nSaying that she loved no person\nBut me; and to that she did swear,\nBut when I went from that place then,\nTo another she did the same.\nFor they love none but for their poverty\nI had five or six companions\nWho haunted with me every hour\nBut I have known such sons\nIn secret they have done service\nIf that they enjoyed my paramour\nWith great pain I dared not tell them\nI was forced to keep counsel always\nI well knew that I had right sore varied\nFor to have willed to live alone\nFor to have been married late\nFor that I have heard so long gone\nFor she that forsakes one for another\nI dare will swear and therewith sustain\nThat she forsakes unto a destruction\nFolly is full of vanity\nI cast over black and also contraries\nToday I had peace, rest, and despair\nTomorrow I had plenty and process divers\nI broke I did doors and windows\nSoldiers met me by the way\nAnd imprisoned both me and my prayer\nSubject I was to a company of pimps\nAnd to a great company of brothels\nWhich to me brought an army of rogues\nDrunkards that loved well good morsels\nKnaves & thieves that would pick quarrels\nI gave them clothes I didn't know their use\nThere is none so subtle but love does him abuse\nAlas, I have spent and lost all my time\nWhich to recover is impossible\nSpent have I nature at great expense and cost\nAgainst the right canon and the holy Bible\nOffenses done to God never cease\nIn danger for to forfeit both soul and life\nBy default to have taken unto me a wife\nLike unto a beast and horse or an ass\nThat cares not for to tumble in the fen\nIf any were with me playing there,\nI would go then\nMore gallant a man should see than Ren\nAfter a wench and leap and hitch\nThan dogs do about a farrowing bitch\nShe would not hide herself from any man\nEach one she desired to receive\nTaking therein pleasure and delight\nBut instead of silver to have\nChildren to conceive\nBottches pouches / and gouts they engender\nIn heads and in legs and in every member\nIn this manner of sickness many there be\nThat are Impotents hanged and dead.\nBut little resemblance they make, appearing not as if they were not beginning their bread-sharing ceremony I bid you to be wedded, unto the end that you are not capable of this great danger, deadly and incurable. Now am I out of this danger, so long have I been wanting to return. It is better to be late than never. I was not in my life until now, so full of joy that it sets my heart aflame. Married people have time at their desire. I am now out of thought of sorrow and sadness. Living evermore righteously, I have a wife by myself alone, at my commandment, both late and early. And if I look lovingly, my wife kisses me and comforts me. A true woman she is to me. She is ready to do whatever I wish, never against my will. She does to me the best she can truly. Nothing of my will she denies me. If I am angry or troubled in any way, ready she is to change my purpose, unto the end that I may have all my repose.\nI have long refrained\nFrom fulfilling all her pleasure\nAnd to promise her I am constrained\nMore than I can do to her desire\nShe desires it much and it inspires me\nGorgeously she shows her fair body\nBut I am all weary and decayed for age\nI ought to have by this many children\nSome sport and play, and some at fire sitting\nOthers in the field to shoot, leap and run\nAnd some hardy, some merry, and triumphing\nIn whom I should have all my delight\nBut too late married without a doubt\nMay never see his children run out\nMy wife showed to me her proper dugge\nIn the morning her delight to make\nAnd to have me for to play nugget\nAlas, I would willingly forsake\nBut it is necessary to take such lessons\nAnd to rise up early as I think best\nIn the morning and go to my rest\nWhen I see her lie in sheets fair and white\nAs red as the button of the rose\nWith good will, I would take that delight\nNevertheless, I let her have her repose\nFor it is necessary that I cast it aside on the close\nAnd yet I am constrained to pause, for the instrument is not yet well in hand. But sometimes I am driven to find nature's solace, only to be suddenly restrained. I fear to grow weary too soon and then I sleep, dry-eyed. Yet I cannot pass by women more than ever I was. I am compelled to be full of jealousy, since I cannot satisfy her mind. Softly playing the game of love, she often tries and turns to me with her kind advances. Casting a pleasing look, she laughs merrily and with a pretty smile, she bestows a gift upon me. This makes me somewhat joyous. But coming to a delightful bed, I hold the spear in a full hand. It plays and fails for it will not stand still. When I heard her babble and language, her gentle terms spoken so properly, I wish I were in the age of eighteen, nineteen, or forty-two.\nI. Will grant you such assaults, I'd rather not ask for the great pleasure she'd have, if she went to banquets and dances. She does no offense there, certainly. She must have her pleasures in some place to make her glad and willing. Therefore, I dare boldly say and maintain, that after with me I would have her led, Had I been to her wedding sooner, we two would have spent our youth In the joys of marriage and right, Passed in joy, solace, and gladness. And that's why I have made up my mind, It's a necessity for me that the fire be night, For at a need I cannot quench it, Married too late is a cause for complaint, Late marriage.\n\nIt is said that a man in servitude, When he bends to a woman, Has only habitude, To her, which well tends to him. He who will comprehend householding, And thereabout studies in youth always, Shall have honor in his old days, Some children to the courts haunt, And be provided with benefits.\nSome haunt markets and are merchants, selling their merchandise or else constituted in offices. Their fathers and mothers have great solace, for I well spend the time that is so passed, and I am not in a hurry to wed. For I shall have inheritance and rent, both gold and silver and kin. But since our Lord has ordained that I take this sacrament upon me, I will keep it truly at all seasons. Theophrastus shows in his prose that in marriage all is out of tune, so does also the Romanance of the Rose, composed by Master Johan de Meun. Yet nevertheless, it is all common that they were never in the bond of marriage. Therefore, at all adventures is their language. Matheolus, who was held so wise for blaming women, suppose he was married twice. For he was so old that bald was his pate. For he came the last time so very late that in him there was no potency. Amytis/solace/joy/pleasure but when a man may do no more.\nHe blames that he cannot do as he would, therefore he cannot marry the surplus, and consequently cannot furnish as others do. When he wished to satisfy nature, nature would not comply. Such men do well while others fail. If there are any troublemakers who have wished to blame marriage, I dare say they are liars or, otherwise, God failed in the first age. Adam bears witness and testimony. Married he was, and we are come. God chose marriage for all men. Since it is thus, why then ought we to blame it? We are held to it all. Therefore, we should always hold with the same, or else holy scripture says it is shameful, and that argues all predicators. Our Lord God hates all fornicators. I am now sorry that I have no rate, put myself into marriage's route. For many a foolish thing it has had, it has cost me here and there. But yet my soul is in great doubt. For God punishes fornicators, and out of this realm he banishes them. There is no man living that can commit.\nWithout undermining the work of nature, but he in marriage does commit it, as the holy scripture tells us. It is folly to blame any creature for any manner of foolish openness. All those who by their subtle arts have wished to blame marriage, I will maintain that they are bastards or at least of evil courage. For in marriage there is but human companionship. If there are wicked women and rebellious, shrewd, disputous, and felonious ones, there are also fair and good ones who do well. Proper, gentle, lusty, and joyous, they are full of grace and virtue. They are not all born under the same sign. Happy is he who can get a good one. It's too late for me to marry now, to help me make my sorrows and complaints. For by my faith, I swear, I have suffered many pains and trials and have endured more attacks than ever did any hound. At my expense, play the gallants, you have wasted the time that you have lost. Marry, you have wasted time as the wise man says.\nI have been tossed from pillar to post,\nIn communion with nature's works always,\nI have spent many questionable days,\nNow unable to turn to good,\nFor Mary I gave myself too late,\nRichly in a ray, I ought to go,\nThese women who are obedient\nAre better than these cursed wives,\nWho are not to their husbands' patient,\nTo take a wife was my intent,\nTo keep God's laws and them to observe,\nSaving nature and heaven to preserve,\nBefore I was married,\nBordellos I haunted and places of infamy,\nBut I am now committed to a wife,\nLet the world hold and honor God's name,\nThat wicked man I hold to blame,\nWho follows evil rule and will not amend,\nTo his soul's health and honor to pretend,\nLate Mary.\n\nWhen a man grows old and fades away,\nListen to this lesson, heed my sentence,\nFew friends meet him with all his wit,\nWho will take any intelligence to his poverty,\nCrying they of the expense,\nThat they have spent on youth's lust,\nAnd now they must die for hunger and thirst,\nIt is better in youth to take a wife.\nAnd live with her to God's pleasure rather than grow old for God's sake,\nIn worldly sorrow and perturbance for youth's love and other allurements,\nAnd then to die at last and be damned in hell with the foul fiend.\nRich experiences in youth with good governance often help age when youth is gone its gate.\nBoth young and old must have their sustenance.\nEver in this world so full and retrograde,\nJust as an ample which all gates,\nTrusting and carrying for his life's food,\nAnything that seems good to him,\nChristian folk ought to have,\nOpen hearts unto God Almighty,\nPutting in their mind their soul to save,\nLearning to come unto the eternal light,\nAnd keep well their marriage and truth plight,\nNothing always of their last end,\nDuring their lives how they yield the time.\nHere ends the complaint of the late married couple,\nFor spending of time or they a bore,\nThe said holy sacrament has tarried too long.\nHuman nature assemble and bring it to accord.\nPrinted in Fletestreet by Wynkyn de Worde.\nDwellynge in the famous cyte of London\nHis hous in the same at the sygne of the Sonne.\n\u00b6 FINIS.\nwynkyn de worde\nprinter's device of Wynkyn de Worde\nprinter's device of Wynkyn de Worde\nwynkyn de worde", "creation_year": 1518, "creation_year_earliest": 1518, "creation_year_latest": 1518, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "If a man and woman have been unwittingly married to each other due to consanguinity or affinity carnal or spiritual, or through any other impediment, the said provincial and his commissioners may grant them a dispensation, allowing them to lawfully continue their marriage. In matters of matrimony, and their children will be legitimate if the cause has not been brought to the law.\n\nThe said provincial of the Friars Augustine, by the commission of our most holy father the pope, has full power and authority to execute all these dispensations in every time and place as required, and his deputies in the pope's stead during the granting of pardons.\n\nThe authority of the provincial or general commissioner.\nItem the said provincial has authority by himself and by his substitutes to issue letters called confessionals in parchment sealed by the said provincial. Receivers of these letters may choose an able priest secular or regular as their confessor, who may absolve them in cases not reserved to the pope, as often as they wish.\n\nOf letters called confessionals and their contents. And also in cases reserved to the pope and not contained in the bull used to be read at Rome once in their life, and whenever they are in danger of death, and to change all vows into this and other good works, and to release all others without prejudice of any other person.\n\nItem, those who have these letters called confessionals may have and use an altar called portable, on which they may have mass and other divine service in convenient places, and also before day:\n\nTo have a portable altar. And in time of interdiction.\nTo eat white metes in Lent. Such persons may eat cheese, butter, and eggs, as well as other white meats, freely and lawfully during Lent, and also, with the counsel of their spiritual father and their physician, they may eat flesh without scruples of conscience.\n\nSuch a person visiting any church or chapel in those times when stations are celebrated at Rome, and kneeling, says, \"V. Paternosters.\" The stations of Rome. V. Aves shall have all and singular indulgences, pardons, and plenary remissions, as if he had personally visited the churches and stations within and without the holy city of Rome. And every person receiving such letters is admitted as a brother or sister of the said religion forever.\nIf the said provincial is himself or grants letters of pardon in unsealed paper, recipients shall enjoy all the said privileges and faculties except for the issuance of white meats during Lent, the use of a portable altar, and commutation of the four.\nRegarding other letters of pardon and principal vows:\nItem, to every man and woman living or dead for whom any mass is said or done in any day or time, at any of the two altars named Sea la Celi or other altars signed by the pope's holy authority for Scala celi within any church or chapel of the said Augustinian friars, the same indulgence, pardon, and plenary remission is granted. If the same masses were said and done for them within the churches of Saint John Lateranense and Scala celi in Rome, and such privileged pardon altars exist there, numbering around 300.\nSuffrages granted to the brothers and sisters of the same religion in 57 places in England and Ireland, where officers of the Augustinian religion daily say Masses for the lives and souls of the brethren and sisters, as well as other benefactors. With many other great privileges, pardons, graces, and indulgences granted to the brothers and sisters of the said friars Augustine by Popes Sixtus IV, Innocent VIII, and Julius II. And graciously confirmed by our holy father Pope Leo.\n\nItem, our holy father commands by his bull under this lead to all archbishops, bishops, and prelates:\nThe popes holy commandment and all other men of the holy church shall declare or cause to be declared all such Indulgences and plenary remissions granted to the said church of St. Peter and to the holy religion, requiring nothing for their labors, under pain of excommunication.\n\nOur sovereign lord, King Henry VIII has given out his gracious protection. He has issued his patents under his broad seal to all his true subjects, favorably to receive devotion and charity of well-disposed people in their parish churches at the service time: as soon as it is declared to them by their curate and the money is delivered to the said proctors or messengers or any of their assigns.\n\nThese premises being considered, blessed shall they be who help to promote this pardon of St. Peter, and woe to the hindrers thereof before the dreadful Judge.\n\nRichard Pynson, King's Printer.\n\nGod save the king.", "creation_year": 1518, "creation_year_earliest": 1518, "creation_year_latest": 1518, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]