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{"content": "[The immense mercy of God. A sermon on the exceeding great mercy of God by the famous doctor Master Erasmus. Translated from Latin into English at the request of the most honorable and virtuous lady, Lady Margaret Countess of Salisbury.\n\nDear and most excellent lady, your great mind and deep affection towards all manner of learning, and especially that which excites or teaches virtue and goodness, and concerns our salvation, I have translated from Latin into English a sermon of Erasmus on the mercy of God. I dedicate it to your ladyship, and I thought it would be a good deed if, for your ladyship's pleasure, it were printed and spread abroad. And just as I, a learned man, derived great pleasure and fruit from reading this book, now every man, whether rude or learned, may have this sermon on the mercy of God as common to him as the mercy of God itself is.]\nThe composition is either of the author or the work, I know my wit's tenderness is much sleeper than what I can bear the weight of such an enterprise, and I reckon it is much better for me to utterly hold myself from praising them, and for lack of wit to diminish their excellence. Yet nevertheless, it seems expedient to me, by your lordship, that brief mention may be made known to others how noble is the author of this work, and how much we are bound to him for it. The author of the book is Desiderius Erasmus Roterodamus, whom my praises can no more ennoble than a candle can make the sun clearer. He is the man to whom, in learning, no living man can compare himself; not only those who are alive, but also from the most part of old authors he has deprived the price, and not only the pains and gentles but also the Christian doctors. He is the man who, in his first days, truth was far hidden in the deep veins of the ground, and moreover was prohibited as a thing unworthy.\nA man should not inquire about her, for he did not allow the world to be confused with such marvellous darkness. He had dug up many Philistines who had troubled, marred, and defiled it so much that no one could drink or taste the water truly. By his labor and diligence, they have been restored to their old purity and clarity, leaving no spot or earthly filth behind. Despite the Philistines doing all they could to disturb him from his holy purpose, and being hated and envied by the people because of this, excellent virtue has overcome envy. From this man, nothing but what is exceedingly profitable and perfect on every side comes forth. I think that this little treatise, being in every point as perfect as any other in profit, not only gives no place but also greatly surpasses: for where before the works were.\nHe made profitable writings, primarily for one kind of men: his Proverbs, New Testament, and many other treatises, which were beneficial only to learned men. The most profitable among these, along with the book called \"The Instruction of Princes,\" should never be frequently printed. Anyone entering the kingdom of God through baptism by the grace and mercy of almighty God should be warned, lest they find mercy readily available to those who call upon Him. Which is more expedient for a man's salvation: to be deterred from sin through fear of justice, or to be attracted to love and virtue through mercy? Justice, with her threatening penalties, compels a man to flee vice and instills in him a certain bodily fear that committing sin is an odious thing to him, not because he hates sin itself, but because of the fear of punishment. Mercy, on the other hand, puts before him the contrasting image of compassion, which may be a more effective motivator for some individuals.\nMan's face the unfathomable love of God towards him, who loved him so much that he did not spare his only son for his sake / the inconceivable benefits / the infinite desire of his salvation / the continual calling upon him to bring him to the everlasting bliss. On the other hand, she shows him, as if in a mirror, the weaknesses and frailties of a man / the perils that he is surrounded with, the calamities, the miseries, the wretchedness that utterly wrap him, and that in so many troubles, there comes no succor but from the mercy of God. Do not all these things engage in him a certain childlike love towards his father, that he will perform his commands / not for fear of punishment / nor for love of reward, but because it pleases his most loving father? And that he accounted this a very great reward to do the thing that pleases such a good father. And where it is said that the fear of the Lord is the beginning of wisdom, / though the same fear /\nSomewhat concerns the fear of justice, yet I reckon that it is not to be taken for that bondage fear which makes us dread the severe punishments, but for that which makes us look about, lest we do anything that should displease our most loving father, or else fear without love lingers with a cruel tyrant who cares not for the people's hatred, so they fear him, not the most merciful Lord and Father of us all, whose love towards mankind neither with mind can be comprehended nor with words anything expressed. The which saying that he loves us so much, and that all our help and succor comes from him, let us set all our trust and confidence in him, withdrawing all our trust and our hope from all mortal things & from all mortal me. If we are in need, let us call upon him, he is benign, he is liberal, he gives gladly, if so we make him not a nag in asking of small things and unworthy of him to be given. If we are in sin, let us call upon his mercy, being sorry.\nRepentance. Whenever a sinner is truly repentant, he forgives all manner of sin. Among us are those who grant forgiveness and those who reserve cases for the pope, some of whom have doubts. But it is God Himself who rules in heaven and on earth; there is no doubt that from His authority and power, nothing can be made. If we desire to attain everlasting felicity and avoid the fearful pains of hell, let us beseech His mercy to keep us from sin and give us strength. Whoever humbles himself shall escape everlasting punishments. O subtle serpent, O deceitful devil, how varied, how crafty are your imaginings? Because he sees that from our simple and steadfast belief he cannot lead us astray, he goes about bringing us into an odious superstition. And because he sees that many cannot do harm, he persuades rude and ignorant fools to set their trust on vain things.\nThey should set only their trust in God. Indeed, such He is, and He will never cease to let us journey from this place where He was overthrown. But the more wiles and subtleties He works, the more grace and strength God gives us to withstand Him. But, most honorable lady, it is time for me to lay aside my rough and untimely speech, and for you to speak eloquently and clearly, which so commends itself to the hearers, that whoever in his heart firmly imprints it, he shall find from it a marvelous great fruit, both to know his own misery and of God the infinite bounty, which these two things are most effective in directing us to the true end.\n\nAs for today, I propose to speak of the greatness of the mercies of our Lord. Brothers and sisters most beloved in Christ, without whose help my feeble and weak voice can accomplish nothing: let us all together with a common prayer beseech the mercy of the common Lord of us all.\nso that I may move the instrument of my tongue and stir and know your hearts, so that as we depart from here through the mercy of our Lord more plentifully endowed with heavenly grace, each may more abundantly use the works of mercy towards their neighbor. Some use here to greet the Virgin Mary, Jesus Christ, the almighty word of the everlasting Father, by whom we all together may with a more lusty mind both yield thanks for thy mercy, which has often been shown to us, and more eagerly in all our necessities, we may call upon it for help, and lastly, that we, humble servants, may the mercy of our Lord, which has been largely produced in us, lovingly prosecute it on our fellows.\n\nIf every man (as the rhetoricians teach) is right diligent and attentive to those things which should sharply touch him, then none of you should nod or sleep during this sermon time.\nThe salvation of us all equally depends on the mercy of our Lord. There is no one, be they young or old, of low or high birth, poor or rich, whether they dwell in the countryside or in the city, wicked or just, but they have both proven and still need the mercy of our Lord in all things they rightfully do. What is more favorable than the eternal health that is prepared for all people by the mercy of God? Therefore, at this sermon time, all of you who are present here should not only take heed but also be eager and glad to hear it. For whoever loves and favors himself will also love and favor this sermon.\n\nAmong the manifold vices that draw mankind to everlasting damnation, there are two chief and principal dangers, which you ought especially to beware of, if you love virtue and desire to come to the fellowship of everlasting felicity. They are these: to trust too much on. (trust excessively in)\nOne's own self and despair. The one arises from a presumptuous mind against God, the love of one's self having blinded: the other is goaded one way by pondering great offenses, another way by considering the righteous judgment of God without fear, with a beck? Is it not a great point of wickedness not to know one's maker, not to honor one's father, not to love one's savior? Unhappy Lucifer was bold to do this first, ascribing to himself that he freely received from almighty God, saying in his heart: I will get up above in heaven, I will exalt my seat above the stars of God, I will sit on the hill of testimony in the sides of the North wind, I will climb up above the height of the clouds, I will be like almighty God. But would to God that his unhappy fall might at least frighten mortal creatures from following his ungracious example, if the wicked deed itself cannot. Truly, if God spared not proud, presumptuous angels, but cast them headlong down into hell.\nThe more lowly and vile the condition of man, the more abominable is his presumption, desiring to be equal with God. The ancient poets feigned, There rose a strife once among the gods, which constrained Jupiter himself to forsake heaven, and the giants went about, confederated against Jupiter, casting their ill will upon him, that they might so conquer heaven and expel Jupiter thence. You may well laugh at these tales that you here are not gospel: but yet, does not the expression in earnest hold true, and seriously would they have heavenly honors done to them? Did not God turn Nebuchadnezzar, who would have made himself a god, into a brute beast, that from a beast he should return to a human shape? Great Alexander would be taken for Jupiter's son.\nSuffered himself to be worshipped at his table. Domitius Caesar, in all his patents and pistols, and in his communication, was called both god and lord. Adrian ordered that Antinous should be worshipped as a god. Why recount I all this, when it was a solemn thing among the Romans, after their emperors were departed from this life, to make them gods? Some of them, while alive, had godly honors, which they offered to accept as wicked madness, and to usurp as desperate blindness. If the authority of stories is of no great weight, let us hear what the apostle Paul wrote to the Thessalonians about Nero: \"And the creature of sin,\" he says, \"is uncovered, the child of destruction, who is opposed and exalted above all that is called god and that is worshipped, so that he sits in the temple of God, showing himself as though he were God.\" But perhaps it will seem no marvel if some who worshipped as gods, idols such as oxen, apes, dogs, and things more vile, statues.\n\"And he would have taken himself for God's, more excellent than these things to which the people gave godly honors. In the Acts of the Apostles, Herod knowing there was but one God, of whose honor no man could be a partner, suffered the people to cry to him in his sermon: \"This is the voice of God and not of a man.\" Shortly after, he was struck by the angel of God avenging that injury, and the miserable wretch, God forbid, died of a disease more foul, stinking, and painful than any. I would to God there were none among Christians I say, is a light thing: we hear the name of God blasphemed, the holy name of Christ with many vile words defiled. The forefinger was threatened by the blasphemer, the thumb placed between the first and middle finger, an act of blasphemy against all glory, which is usually done against an infamous person for reproach and shame. Let there be none among Christians, if they may be called Christians, who for rewards must shortly forgo them.\"\n\"Forsake foul bodily pleasures or transitory honors and forsake your own prince, whom you vowed to serve holy your soul? We see these things punished daily by open execution. What did Lucifer do? For him, the son of God did not die, and yet he was not so bold to blaspheme God; he only desired equal honor. That unhappy country, where once were five mighty cities, is now a pestilent and abominable lake. The sweet waters of Jordan bearing ill-favored clay, the horrible example of which shall remain ever in memory to those that come after, had the inhabitants utterly given to riot and lechery. But we read not that any of them was so wicked that he would blaspheme God, curse and threaten him: and yet they were all destroyed by rain mixed with brimstone. O things horrible, there are found among Christ's people those who dare do what Lucifer dared not, what Gomorrah dared not: which also join blasphemy to so many abominable deeds.\" \"Dear brothers, I see you most triple\"\nAt rehearsing of these things / and no marvel: I myself also rehearse them and shake both body and soul. Nevertheless, we do not purpose only in this sermon to declare how great a sin despair of forgiveness is / but also to show how exceeding great is the mercy of God, which we have this day entered into: the which also spares such fools / and gives them space to repent and amend. And perhaps we stand in our own conceit / because among us the examples of crimes that I rehearse now / are seldom seen. But what difference does it make / if the tongue sounds no blasphemy when among many the whole life speaks no other thing but blasphemy against God? The gluttons for God's worship they bear, who continually by right and wrongly gap to hope riches together / which by murder, treason, poisoning, and enchanting stalk up to honors / which by tyranny oppress poor people / who would have all things to their own making, keep the whole world at war: nor pursuing in these great evils.\nHave no shame or remorse, but act shamelessly like a common woman. Rejoice in things most mischievous, scorning and mocking the good liviers. Do not the wretches by these deeds say, \"There is no god, god's commandments are false, the threats of god are empty, the word of god is a lie, granting the joys of heaven to those who mourn here, those who thirst and hunger for justice, those who are meek, those who suffer persecution, those who for justice are rebuked with vile words?\" What can be more abominable than this blasphemy? And yet, if anything is worse than that, what is worse than despair? The wicked man, seeing me, might do what he would unpunished. He was proud of his prosperity and said in his heart, \"There is no god, and there is no knowledge above, god cares not for mortal affairs.\" And he who believes not in him is no less injurious against me, he who believes him to be cruel or false. Likewise, they say.\nBut less wicked are those who utterly say there is no god, than those who believe he is unmerciful, taking away virtue from him without which kings are not kings but tyrants. But whoever casts aside hope of forgiveness and rolls himself down into the mire of despair, he does not only believe that God is not almighty, supposing some sin so horrible that he cannot forgive; but also makes him a liar. He promises by the prophet that he will immediately and completely forget all manner of sins, as soon as the sinner allows it, not forming that he so many times promised by the prophets' mouths. It is infinite whatsoever is in him. But three special things are in him, most high power, most high wisdom, and most high goodness. And although power is usually ascribed to the Father as his property, wisdom to the Son, goodness to the Holy Ghost; yet there is none of these things but it is equally common to all three persons. His high power he showed when he created.\nThese marvelous works of the world are filled with a beckon call, where none part is without miracle. The very pymsers and spiders cry out, revealing the great power of their maker. Again, how he divided the waves of the Red Sea: When he stilled the stream of Jordan and made it passable for a footman: When Joshua fought, he made the sun and moon stand still: With a touch he healed lepers, and with a word raised dead men to life, he showed himself Lord of nature. And when he with equal wisdom governs and considers those things which by his power cannot be declared, he shows himself no less wise than almighty.\n\nAlbeit his goodness shines everywhere, as the creation of angels and this world was a point of high goodness, what high felicity he has of himself lacks not anything that might be added. Yet he made mankind particularly to contain, to express himself in.\nThe greatness of his goodness and mercy is such that half of God would not only be more loving towards us, but also more marvelous. They marveled at times at a king's power and might, who hated or envied him. Gentleness and liberality are loved, even by those who have no need, for through consideration of human chance, it may happen to anyone whatsoever to have need. But there is no might, nor has been, nor shall be, except that he needs God's mercy. Witness the old testament; the stars are not clear in God's sight, and in his angels he found wickedness. Paul cries out to the Romans: \"There is no distinction; all have sinned, and all need the glory of God, that every mouth may be stopped, and all the world be subjected to God.\" Now let us consider how well the mystical singer agrees with this, who with a lusty spirit exhorts all good people, that with a spiritual harp of ten strings, with a new song, and with great joy.\n\"shouting/should celebrate the glory of God, saying: Our Lord loves mercy and judgment. All the earth is full of our Lord's mercy. Only judgment is mentioned once, but mercy is twice referred to with this commandment, that the earth is full of it. I might boldly add this, staying me by the authority of Job and the apostle: That not only the earth is full of our Lord's mercy, but also heaven and hell. What sings the 55th Psalm: O Lord, thy mercy is in heaven, and thy truth reaches to the clouds. They in hell perceived the mercy of our Lord when he broke the gates of darkness and brought out the prisoners into the heavenly kingdom. If one would consider the works of God, which after the mystical discourse of Moses, he made perfect in the first six days, he should greatly marvel at his power and ineffable wisdom. Yes, and cry out in the voice of all the church: Pleni sunt caeli et terra. &c. The heavens and earth are full of thy glory. Nor could he contain himself.\"\nBut it burst forth in the presence of the three children: Benedicite omnia opera Domini. &c. Bless ye all the works of the Lord. Praise and leap up for joy in him evermore. Whatsoever is created in the heavens, whatsoever above the heavens, whatsoever on earth, whatsoever under the earth, whatsoever in the water, whatsoever in the air, shows openly with a continuous voice the glory of the Lord. But what does the Psalm say, Psalm CXLIIII? Our Lord is pitiful and merciful, patient and full of mercy. Our Lord is sweet to all, and his merciful pities pass beyond all his works. Therefore, there is something more marvelous than to have made the heavens with so many bright stars, to have created the earth with so many kinds of beasts, of trees, &c., to have created so many companies of angelic minds. Who dares assert this, except the prophet clearly showed that the mercies of the Lord surpass the glory of all his other works? And yet he shall not doubt it.\nWhoever considers with religious curiosity how much more marvelously man was redeemed than created, is it not more wonderful that God became man than the angels were created by God? Is it not more marvelous that God, wrapped in baby clothes, should dwell and cry in the manger or cradle, rather than reign in the highest heavens? Here the angels, as the greatest wonder, sing glory to God in the most heavenly mansions. They see the lowliest humility and know the most excellent highness. The whole counsel of redeeming mankind - Christ's life, Christ's teaching, Christ's miracles, affliction, crucifixion, resurrection, ascension, and the sending of the Holy Ghost - by a few simple, poor idiots, I renew the world: this counsel I say, is it not full of marvels on every side? Yes, that the very angels cannot search out? Wicked spirits saw and understood the reason for the world's creation, but the counsel of the world's restoration was hidden.\nThe craft of mercy outwitted the craft of malice. The creation of the world was God's work of power; the restored world was the work of mercy. The prophet Abacuc says, \"In his hands is his strength hidden.\" What is more vile than the cross? What is weaker than the crucified? Yet, under that weakness, the exceeding power of divine mercy lay hidden, breaking and completely destroying all the tyranny of the devil. The same prophet, when his ears were instructed and his eyes made clear by faith, heard the whole frame of the world on every side show the great might of God, and he was afraid. He considered his works and was amazed. And yet, as though the great might of God was not clear enough in all these things, he added, \"In the midst of two beasts you shall be known.\" In the midst of the old and new testament, he became man and openly showed the most humble miracle of his.\n\"mercy. Unquestionably, the prophet adds next: When you want to be angry, remember your mercy. Of those who do wondrous things, we are wont to say: In him, he overcame all; in this, he overcame himself. Of God, something similar may be said: God is incomparable in all his deeds, and cannot be followed. In mercy, he exceeds himself. Holy scripture extols no virtue in God so much as mercy, which some times call great, some times excessive, and sometimes increases the abundance of it by the number of multitudes. King David the prophet collects the vastness and multitude of divine mercy in the same place: Have mercy on me, O God, according to the multitude of your mercies, take away my wickedness. Where great misery exists, there is a need for great mercy. If you consider how horrible the sin of David was, you know the vastness of mercy. If you contemplate the many ways he offended in one transgression, you may see the multitude of his mercies. An exceedingly great offense is never committed\"\nA fault draws a fault, one linked to another in a chain. First, he joined together two most deadly sins: murder and adultery. Each was more grievous in the king: whose office is to punish those who offend. For the more princes commit unpunished crimes among men, the more they offend God. He bore a tyrant's heart, desiring rather to ravage than delight in simple fornication. He offended not so much that necessity compelled him to steal something from the rich man, as he who has his house plentifully stuffed and takes off his gown, who has no more to his back. This cruel heart Nathan the prophet objected against him under the parable of the rich thief and poor man robbed. Now, no kind of murder is more cruel than that which is not by chance or sudden moving of the mind, but by a drift driven, waiting for convenient time, is committed. Urias deserved nothing; the king knew him rightly trusty, and he abused the same trust of the king.\nA man refused to be in his own house with his wife because the Ark of God was in tents, and Ioab, the commander of the army, slept on the ground. Despite the man's great worth, he could not change the king's mind from his wicked deed. The night after he had supper with him and made him drunk, he sought an opportunity to destroy him, fearing he might speak indiscreetly. Urias, still drunk, would not come to his house to take pleasure with his wife. Another scheme was added, causing the strong and trustworthy warrior to perish. A letter of murder, suspecting no such thing, was delivered to him. The king knew his faithfulness so perfectly that he had no doubt he would open and read it. In the offense of manslaughter, Ioab became a partner, just as he had Bersabea for adultery. Urias did not perish alone, but many were brought into the same danger: a great number of people.\npeople were set in the open shot of their enemies, so that one innocent might be killed to give place to the king's foul bodily pleasure. Therefore, in one sense, how many offenses are there? If it were one only sin and exceeding great, it requires great mercy. Now David, declaring his Psalm thirty-five, says: O good Lord, thou wilt save men and beasts; like as thou hast multiplied thy mercy. God saves not only man but also vouchsafes mercy for beasts. The praising of thy mercy seemed to have ended after the end of all wretchedness came, except the same felicity it grants to good people in heaven were the gift of mercy and the punishment of the wicked tempered with the great mercy of God. But what shall we say, when all the life with a thousand sins and all the stinking sea of vices is corrupted? Truly we must cry with:\nAsaph: O Lord, remember not our old sins, but let your mercy prevent us quickly, for we are made poor. Again, in another place: Many be your mercies, Lord, after your pleasant speech, revive me. Again, in another place, David, as he spoke with God, cries out: Where are your old mercies, good Lord? Again, in Psalm 40: Let the mercies of our Lord be confessed, and his wonders toward the sons of men. This verse is often repeated in the same psalm. In the psalm that comes next, he said mercies because he had recounted many wicked deeds with which he provoked the anger of God. And David, oppressed with ills on all sides, says: It is better that I fall in the hands of the Lord than in the hands of men. As in one offense there are often many sins, so likewise in one man the same law proceeds, which is much more. God is a revenger, a reverter.\nThe figure of speaking in these things we have repeated from the holy scripture, to the end that we might understand through this figure the inexpressible mercy of God towards every body and in all afflictions. The same is shown by another figure, which is either Coduplicatio in Latin, or nearest to Anaplasis. For as the Hebrews call that good good which they reckon to be exceeding good, and evil evil which is exceeding evil: so likewise in holy scripture God is often called pitiful and merciful, on account of the exceeding greatness of His mercy. Thus you read in Psalm CXLIV: \"Our Lord is pitiful and merciful, and gracious, slow to anger, and abundant in mercy.\" Again in another Psalm: \"Our pitiful and merciful Lord has remembered His marvels.\" Likewise in Isaiah: \"Rent your hearts and not your garments, for our Lord God is pitiful and merciful, and repenting for iniquities.\" And in the prophet Jeremiah: \"Therefore My bowels shall be merciless towards them that despise Me; but towards the humble in spirit and the afflicted My soul shall be pitiful.\"\nI have pitied him; mercy I will show them, says our Lord. What is mercy to show but to show mercy from myself? Consider this in your mind. If a king should establish rigorous laws on a weakling, and after he had committed a malicious deed ten times or more, would no one cry out: The king's clemency overthrows the strength of the laws, and provokes the base person to do wickedly for lack of punishment? Also, a father who once or twice gives his son for spending his money lewdly may be called the same father many times, giving his son money lewdly. Would no one say: He is too easy, and by his own hand hinders his son? And much more could be said, if he did so to his servant. Moreover, if a husband should take in a lover, if his wife were taken in adultery, unbeknownst to him.\nEvery body would marvel to find such a meek husband. But if a woman soon after breaks her marriage vow and is taken now with one now with another, if he took her back to him again, would not all the people say he was a fool, or his wives shameless? But God, he is our king, our father, our lord, our spouse, who with his everlasting law threatens us, receives us into his household, leads us to the chamber of his charity, and not only receives us but also forgives all our offenses. The sheep that was lost, he carries home on his shoulders to the coop again: he gathers the congregation of holy people to rejoice together, he welcomes the riotous child returning from far country, he offers him a fair gown and a ring, he commands to kill a good calf. What else signifies all this but unmoderate and at times did it do him good profitable service? Or if the father forgives his son, whose behavior he feels eases his old age: if a master forgives.\nA servant is beholden to whose labor he partly lives: if a wife forgives her husband caught in adultery, with whom he leads his life pleasantly. Among men, he who sometimes pardons fears him who forgives, and cannot repay him in kind, if he would. But God, who has no need of us, who can destroy us with a word if He wills, so often despises, forsakes, and denies us: He suffers, calls, receives, and embraces us. As no love is more fierce or closer bonding than between man and wife, so likewise no anger is harder to appease than it arises from breaking the marriage bond. And yet, what does our mild Lord say through the prophet Isaiah to His spouse, an unfaithful woman? Truly, you commit adultery with many lovers and are married to another. For the love of marriage cannot endure the company of another man. But yet God does not despise His spouse, for whom He suffered death, which He purified with His blood.\n\"Yet she often runs away and abandones herself to many unclean persons if she intends to return. And it is no wonder if he has excessive mercy, showing great charity towards us. Paul does not write thus to the Ephesians: We were by nature children of wrath, like the rest of them, but God, who is rich in mercy, because of his great love towards us, even when we were dead in sins, he made us alive together with Christ. John in his gospel expresses more plainly the Father's great love towards us. He says, 'God so loved the world that he gave his only begotten Son, that whoever believes in him shall not perish but have eternal life.' Paul agrees with this, writing to the Romans: Who spared not his own Son but delivered him up for us all. How much more then, with him, did he not give us all things? If this great priest falls into more grievous offenses, how often on the same day does he fall into them?\"\nAbhorred? Let no one deceive himself before brothers,/ whoever steals or commits adultery,/ whoever reviles or scorns his brother,/ whoever covets worldly honors,/ leaves his spouse for Christ,/ turns away from his father, forsakes his king, and flees far from his lord. But perhaps we shall have a little later in a more convenient place to speak of these things.\n\nNow, to help you better understand how vastly the exceeding mercy of God spreads, you must understand that in holy writ, the cleansing of mercy signifies sometimes liberality, sometimes grace preventing, sometimes avoiding, other times comforting, again other times healing, but very often forgiving, or else punishing. For surely, according to my mind, our Lord speaks particularly of liberality. Perfect liberality is, if one does good to his enemies. Matthew says it more plainly in a similar saying of our Lord: \"Be you therefore perfect,\" he says, \"as your heavenly Father is.\"\nBut because we have nothing that we freely received from God, whatever we are or have, it is the mercy of God. Indeed, that He created angels and this world is the mercy of God. If He had created it for Himself, the power or wisdom might be praised. Now, seeing He has wrought all these things for us, do we not know the exceeding great mercy of God? For whom do celestial bodies shine above? For whose benefit does the sun shine by day, the moon and stars by night, but for me? For whose profit were all these things wrought, which were nothing? For whom do hanging clouds cast a shadow and moisten the fields? For whom does the wind blow? For whom do rivers run, wells spring, the sea ebb and flow, ponds stand still? For whom does the earth generate so many beasts and bring forth so much wealth but for man? He subdued every creature.\nThing to man you should only be subject to himself, as Paul writes to the Corinthians. All things are yours, but you are of Christ, and Christ is of God. And it is shown in Moses in Psalm 8, marveling at the goodness of God, that of His mercy He has given to man so many good works of your hands. You have subdued all under his feet: sheep and oxen, every one; yea, and more beasts of the field, birds of the air, and fish of the sea. I will say yet one thing higher: We are bound to the mercy of God for the heavenly angels. Do not believe my word without Paul teaching it plainly, writing to the Hebrews, and speaking of angels. He is not saying that all spirits are servants in service sent for their sake, who receive the inheritance of salvation? And both in the old and new testament we often read it by the ministry of angels: the hungry were refreshed, prisoners comforted with joyful tidings. Moreover, our Lord himself in the gospel.\nThey behold the face of the Father in heaven always. What is more marvelous than this, that angels are given to us as guardians, like children's caretakers? Therefore, whatever you have as a man, truly you have all things while you remain in Christ. Otherwise, Paul will cry out and stamp on you: \"What have you that you have not received? And if you have received it, why do you magnify yourself as if you did not receive it?\" Furthermore, whatever evil you see in another, know that the mercy of God is proving you. David also says in one place, \"His mercy shall prove me.\" You are not bastard-born, nor lame, nor blind, nor poor, nor dull-witted, like many who are born. Whatever harm might have befallen another near you, the mercy of God had the power to prevent it. Again, you are not an adulterer, nor a false swearer. A man once could not.\nGood skeleton in physiology judged Socrates to be a man desirous of riot and overly given to lechery, his disciples knowing their master's incredible temperance, partly laughed him to scorn and partly disdained him. Socrates blamed them and praised him, saying, \"He has truly divined this, if philosophy had not taught me temperance. But much more rightly, the holy man Francis acknowledged him as such.\"\n\nAnother time, when his fellow asked him why he wept, he replied, \"Yes, and much more, it is the mercy of God that keeps his servant from these sins. And the mercy of God not only prevents and provokes us to goodness, but also accompanies us going forth, and in conclusion gives us power, so that man's strengths could not do it.\" It seems to me that the apostle Paul signifies such mercy in many places, but especially in greetings, beseeching grace and peace. In Paul's epistles to Timothy also he adds mercy, without prejudice to a better.\nsentence if anyone has it to show, I think grace is fitting for calling upon us, for we are called by faith, which is to believe. This faith is the free gift of God, and therefore, those to whom it happens are bound to the divine mercy. Mercy is fitting for various gifts distributed to each according to his faith. Peace belongs to the innocence of all life, without which friendship with God cannot be had, nor true harmony with our brethren. Just as often as we are delivered from evils that afflict us, we should not attribute it to the stars, to Fortune, nor to our pride, but we ought to ascribe it all to the mercy of God. No man entangled in the bowels of sin was sick, near death: but God says he pitied him, and not only him, but also me, lest I should have sorrow upon sorrow. There is no difference between mercy helping and comforting, save that we are helped, when the evils are taken away, it comforts us, as often as in the midst of.\nFor whom the Lord loves, he chastises: he disciplines every child whom he acknowledges. Therefore, beloved brothers, as often as the storm of adversity assails you, continue in discipline, as Paul counsels, knowing that God offers it to you as to his children. (Psalm 89) If they violate my justice and do not keep my commandments, I will make known their iniquities with a rod and their sins with beatings. But I will not withdraw my mercy from him, nor will I hurt in truth. And likewise Paul threatens the children he loves, saying, \"What would you have me do to you with the rod, or in the spirit of gentleness?\" But the same Paul says, \"What need is there for me to judge those who are without?\" No voice is more bitter and piercing than mine.\n\"sharp to children is what their father says: Do what you will, I care not. For he who intends to disinherit says, \"This paternal kindness is sharper than any cutting.\" Therefore, as suffering is cruel, so correction is merciful. The just man says, \"He will correct me in his mercy and rebuke me, but the oil of the sinner shall not anoint my head.\" Paulus Emilius, the Roman captain, who was prosperous in all his deeds, divined that some great evil was coming. And Polycrates, the tyrant of Samos, went about continually to redeem the envy of fortune, flattering with the loss of a most precious ring. How much more should we fear living wickedly, lest the just vengeance of God hang over us when the prosperity of temporal goods flatter us long. For when God in the prophecies will express his unbearable anger, he threatens to take away his rod from them, and that by afflictions he will not correct their sins. God keep us most dear brethren from such felicity. But rather, \" (End of text)\nIf the mercy of our father spares us anything of wealth, we must take him, and be careful lest we anywhere abuse his generosity. And if adversity harms us, we should no less thank him and submit ourselves to his arbitration. To have health of the body, you submit yourself to the physician, you suffer the surgeon to bind, cut, and burn, yet you will not submit yourself to your maker, Lord, father, and savior, that you may have your soul's health everlasting? You dare not limit the physician; thus and for this reason, he shall heal me. And shall we make a condition with God how he should provide for our souls' health? Paul the apostle says:\n\nThe common people, when they see one who is descended from high lineage, having abundance of riches, health of the body, and heaped in honors, are wont to ask: How much is he bound to God? Thus they judge that happiness lies in those things, but he who examines the thing according to God's judgment will find among men more bound to God's mercy than\nThese ioly fellows who make the great multitude equal to God. Gather together as much of unworthiness as you will, touching the world, yet if you redeem eternal felicity by these temporal evils, you are absolutely happy. Now, forgiving mercy, which we also call Clemency, every man knows, save he who thinks himself guiltless from all sin. But what does the apostle John say? If we say we have no sin, we deceive ourselves, and there is no truth in us. And if the stars are not clear in God's sight, and if in His angels He found wickedness, if no creature is pure in God's sight, not even a child of a day old, who among us may glory to have a chaste heart?\n\nMany seem righteous among men, but before God no man is just: but all our justifications are as it were the clothing of a woman defiled with menstrual filth. Paul perceives how the carnal law in its members struggles against the law of the mind, and cries out: Wretched creature that I am! Who shall deliver me from the body of this death?\nThis: Job, with a just man's title, was not found completely faultless by God's speaking. Also, the prophet David feared the judgment of God, near that it were laid with much mercy. Thou shalt not be a good lord says he, in judgment with thy servant, for truly no living creature shall be found just in thy sight. Now let each of us enter into the chamber of his conscience and consider how many ways, how often, how gravely we have offended God: and so then he shall understand how much he is bound to the exceeding great mercy of God: that so patiently suffers our feeble offerings.\n\nWhen God destroys wicked lives, it rages to the highest point of malice and casts them down into hell; yet he forgets not his mercy.\n\nHe delivers the Hebrews, dividing the waves of the sea, and drowns Pharaoh with his army. Mercy was on both sides, helping toward his people, punishing toward the king full of pride.\nDesperate malice lest he should heap sins upon sins, purchase himself more grievous pains in hell. The healing mercy was that God, by so many plagues, steered him to do penance. And now, assailed with so many evils, he began to repent; but after he repented himself again of his healthful repentance, and said: I know not our Lord, nor I will not let you go. Nor yet did he cease to pursue them with such great miracles; but blinded with anger, he boldly entered into the sea. God, of His mercy, oppressed his desperate malice, so that when he would not be healed, he would more easily perish.\n\nIn the Old Testament, as for those whom the fire burned, the ground swallowed, the sword destroyed, the serpents devoured. For in the Gospels, the examples of vengeance are fewer, but all of mercy. It was an easy correction that Elymas was struck with sudden blindness, was taught not to strive against the word of the Gospel. Paul delivered a few to Satan in affliction of the flesh,\nThat your soul might be saved at the day of judgment: and those corrected with shame should turn to better fruit. There is no more rigorous example than that of Ananias and Saphira, whose correction caused them to fall down dead suddenly. It is uncertain, however, whether their souls, by the death of the body, are saved. Finally, the punishment that the damned souls of evil livings suffer in hell is less than their merits. And there are some who esteem the mercy of God so great that they believe that wicked spirits and damned souls, once they have been gone about for many seasons, shall be received to grace. Though this opinion remains on a great authority, it has been repudiated by the perfect fathers of our faith, whom we merely cite for this purpose, to declare what an exceedingly great opinion I was taught to conceive of the mercy of God, which I occupied night and day with holy books that sing, extol, and magnify nothing else but the mercy of God.\n\nNow if it is shown\nSufficiently, whatever we be or have touching goodness, in tribulations we are refreshed with heavenly comfort, and we endure strong and lusty, that by temporal afflictions we are either instructed to repentance or exercised to perfect virtue, that our sins done be not imputed to us, whereinto so often we slide, comes all of the mercy of God: that you may more clearly perceive the exceeding height, breadth, and depths thereof, I pray you that with me you will a little behold yourself inwardly, first in that part through which you are most loathsome, and after in that whereby you excel. Lastly, you must regard the ills that outwardly hang over and pass you about, and again to the bounties, from whom the hope is shown to you. The contemplation of all these things will teach us the largeness of divine mercy, whereof verily is neither measure nor number.\n\nIf we behold this small body, the pipe or little house of our soul, under one may find any beast more weak, loathsome, or more wretched. If you inquire,\nThe first of our kind was made of clay. Now let every man consider this: how little or nothing is the great importance, whatever is of the humor, of whose codicle the principles of mankind take beginning, when it is yet hid in the woman's womb. Then how far that humor distances from Hippocras and nourishing measures, with which the child not born is nourished. I will not rehearse here the filthiness of mankind's birth, only that you have often seen. What is more wretched than mankind's birth? How long and how perilous are the pangs of women traveling? What miserable waiting? At last, the child, creeping forth soon from weeping and wailing, begins the life. And where, as Nature gives to all other beasts as soon as they come forth, various coverings or defenses, shells, barks, thick skins, pricks, hairs, bristles, quills, feathers, and also other things, she defends the stumps and trees from cold and heat with a double bark: only mankind.\nA naked woman casts out her newborn on the ground, weeping and wailing. Who would not pity the tiny creature that emerges, a chick peeking out of its broken shell? Further on, observe how he is swaddled, his mouth closed, his tongue speechless, his eyes unable to bear the new light, and he seems to long for the darkness of his mother's womb again. The newborn creature queries for a long time, taking in the world with great weakness, for which there is no member that functions. Most other creatures employ their natural gifts upon birth. Some are swift, like horses. The butterfly emerges from its cocoon and flies away. It is no easy task to wrestle with a lion cub. Fish swim as soon as they are spawned. Tadpoles roll themselves with great swiftness before they can be called or take any form of frogs. The only thing mankind can do by nature is cry. How long does it take him to learn?\nTo go? When he has learned to walk on 11 feet, how long must he learn to speak? He cannot feed himself except he is taught. Add now the many kinds of sicknesses that cannot be rehearsed, and especially the new ones, for it is hard to heal them, however some of the old ones may be incurable. Some take a kind soon after birth, some also in the birth, as leprosy, falling sick, whereby many die or begin to live. And this while I speak nothing of those that are born with many defects of nature and misshapen. Now let each consider this by himself, what damages he has suffered in his youth, how fleeting youth is, how careful a man's state is, how wretched, old age: and so forth, how short the whole life is, though one happens to be old, which yet chances to a few. Whoever of you is at man's estate, let him reckon among bodily evils.\nAs principal, the seeds of all manner of vices firmly rooted in us, greatly inclined towards bodily pleasure, riot, avarice, abjection, covetousness, and robbery, from our mothers' womb we are enclined: where all other beasts live obediently with their bodily needs. And whether it will or will not, is drowned in these things that it does not allow. Furthermore, consider what rout of evils threaten many more to perish by chance than sickness. How many are destroyed by lightning, earthquakes, ground openings, lakes, floods of the sea and rivers, infectious air, venom, wild beasts, falling of huge things, and evil physicians? But no destruction greater than through wars?\n\nBut all these misfortunes threaten to destroy only the body. How many dangers hang over the soul? From the flesh, an enemy in the household, from the world now flattering that it may strangle, now raging that it may oppress, from wicked spirits that torment, from the multitude, deceit, malice, and insatiable desire to destroy? Now, who among us?\nthese yards would not near sleep / certain to each / the day uncertain / the rigors of the extreme doom / the pains of hell everlasting? I see you tremble at the mere remembering of these great schemes / and no wrong: but the more you hear of evils and dangers / the more you are bound to the mercy of God / which among all these ills not only defeats those who trust in it / but also turns all these things to us in occasion of more felicity. Whatsoever calamity we have here we may call it the sin of old Adam: but for the felicity in stead of calamity to us yielded more plentifully / we ought to take the new Adam / that is Christ Jesus / of all creatures praised the world without end. Satan expelled us out of Paradise / Christ for our earthly paradise opened us the heavenly kingdom. The serpent drove us to divers sorrows of this life / Christ restored us to everlasting joys of life eternal. Satan by his guile got us bodily death / Christ by his mercy rewarded us life eternal.\nWhoever yields himself with a pure heart need not fear any kind of enemies. He overcame the world; he vanquished Satan's tyranny; he turned flesh into spirit. That he overcame is of his power; that he overcame for us is of his mercy. Let us honor his merciful might and take joy in his mighty mercy. We can do all things through him, the one who makes us mighty; we possess all things in him, in whom is every goodness defending, helping, comforting, and increasing us by his mercy, as the prophet says in the psalm: Mercy will surround those who trust in the Lord. To what great ills are they subject who put their trust in bodily gifts, in riches, in chariots, in horses, in worldly pride, in their merits and deeds? But by what succors is the just man delivered from care? Truly, he says, I trust in the multitude of your mercy. And a little later: Lord, as with the bulwark of your good will you have crowned us.\nUnderstood you hope of your own merits to be excluded. Where the strengths of nature fail us / where our merits forsake us: there mercy succors us. The warriors' shields await to trap us: before / lest things present grieve us: behind / lest things past evade us again: on the right hand lest prosperity make us insolent: on the left hand lest adversity overwhelm us. Trusting in this bulwark David cries out: Our Lord is my helper / I will not fear what a man can do to me. And in another place: I will not fear a thousand people passing me about. But Paul the apostle cries out yet more boldly writing to the Romans: If God be with us, he says / that we will not fear what a man can do. This noble warrior armed himself with all the weapons of the faith / which fortifies us not by hope of our works / but of divine mercy. He began boldly on this armor, did not only despise grief, hunger, poverty, peril, persecution / but also the tyrant's sword / threatening to slay him by and by. Human cruelty can do nothing / where\nThe mercy of God is ready at hand to defend: indeed, He is despised besides death and life, angels, principalities, virtues, things present and to come, fortitude, altitude, depth, and so forth. If any other creature were in the heavens or on earth or in hell, what would be the mercy of God? Let us gladly glorify with Paul in our infirmities, that the virtue of Christ may dwell in us: for so it is more expedient for us, that by contemplation of our miseries, we may glorify the mercies of God. And yet, meanwhile, behold yourself, O man, in that part where you excel other beasts. For if you esteem yourself after the goodness of the body, you see that you are lower than many brute beasts: the camels exceed you in greatness, the tigers in swiftness, the bulls in strength, the swans in color, the peacocks in appearance, the fish in healthiness. If we believe the proverb, in quick sight, the lynx and eagles excel you in smelling, in logging.\nLife harms and crows. And yet if one considers the gifts of the human body, he shall find faith where he may praise the mercy of God. What significance of the five wits, what great conformity of members, how feet instrumental to various uses? But of these things also Lactantius, a man of singular eloquence, compiled a book, which he named De opificio dei. To read that book will profit us more, if we keep in mind what goodness is in the body, and as all comes from the mercy of God, to serve like a bond to divine obedience. Otherwise, he who will glorify in bodily gifts, shall by and by here: All flesh is fleeting, and all glory thereof is as the flower of fleeting things. Why art thou proud, thou dost and ashes? Neither in gifts of the soul, in which part man is more marvelous, has he anything, that he may challenge as his own. He who made the body formed the soul, the body he made of slime and put in the soul with the inspiring of his mouth. And therefore of other beasts, the soul and body perish.\nTogether, our soul is yearning for the body. Now, how effective a thing the soul is, the very death declares, which immediately as it departs, there lies the carcass unprofitable: where is the heat, where is the color, where is the moving, where is the might of all the wits? And yet, while the soul is held fast tied to this so unhappy, unworthy body, doing nothing but through the bodily instruments, which very often prevent it from putting forth its native power, how marvelous is the swiftness and profound understanding of man's mind. What an exceeding treasure of remembrance. What is so hidden in the secrets of nature, or in the heavens, or in the earth, that man's wit cannot mark, perceive, and discuss? It is a great thing that many, through situation and movement of the stars, show what shall fall many years to come: but it is more that through the things wrought, the everlasting power and godhead of the same worker is found out. Witness is Paul: How much is the swiftness of mass wit, I in how short a time.\nHow many things does the mind behold at once? But how is it that memory, truly observing the shapes of so many things and their names, commits them to her by the ministry of the faculties? I will say nothing here about those who have learned so many sciences, which are hard to know, and so many languages, and retain them still. Let him who will among you consider how many faces and names he remembers, how many shapes of beasts, trees, herbs, places, and other countless things he knows and retains by name. The common people call these gifts of nature what they may be; but they are gifts of divine mercy, which are bestowed on each one according to his merits, but according to his benevolence. All these things, because the prodigal child abused the pleasure of human will, not only is what was given withdrawn, but by grace more abundantly are gifts added. By law he instructed us, by his Son whom he gave to us, he.\ntaught us the secrets of God / by His spirit He enriched our souls with various gifts, passing human power. He gives understanding of mystical scriptures / that give light and comfort to us in all afflictions, He gives foreknowledge of things to come / He gives tongues to speak different languages / to contend with envy / to heal sicknesses / to raise the dead / to confer freedom from beasts since they were thrown out. Again / to what dignity / to what felicity you are called / and what you shall clearly see / you will see the mercies of our Lord have no number or measure. What is more despised than scabs? Yet a scab is pure in comparison to the filth of a sinner. What is higher than angels? Was it not beyond all measure to make an angel of a scab? Now I may boldly say / he made him greater than an angel / I dare boldly say it, for the scripture says: \"You are gods / and children of the Most High.\" Whatever comes from God is made in the image of God.\nWhat ever is joined to the body and spirit of Christ comes into the fellowship and taking of his name. Here, if nothing is that you to your merits may ascribe, glorify, worship, or embrace and kiss the mercy of God. If anyone goes about to claim any part of this for himself, Paul the apostle will cry out against him, yielding all these things to the grace of God. All his pistils sounded out the word of grace; which as often as you hear understated, the mercy of God to you is commended. Of grace it is that we are purged from sin, through grace we believe, and of grace it is that by his spirit charity is spread in our hearts, whereby we do good works. For we are not sufficient by ourselves, as of ourselves: but all our abilities come from God. If Paul spoke the truth, where are those shameless fellows who sell to every body their good works as though they had so much at home that they might enrich others? They are miserable who so sell.\nWho bemoans the first disease, let him hear what the church of Laodicea hears in the Apocalypse. You say, \"I am rich and need nothing, and do not know that I am wretched, miserable, poor, blind, and naked.\" But those who are even more grievously afflicted are those who, in the abundance of their good works, promise other riches. But what causes the Holy Ghost to deal thus with such people? I say, he says to them, \"Buy from me fire-gold, that you may be rich in deed.\" And you, who know your own poverty, why do you beg from beggars? James says, \"If any lacks wisdom, let him ask of God, who gives generously and reproaches not, and it will be given him.\" Every good gift and every perfect gift comes down from above, from the Father of lights. And you, who are the more pitifully naked, does he not rather count himself clothed? Acknowledge your misery, and the mercy of God is ready.\nAmong us, who reveal a good turn to one another for the pleasure of having many, is nothing dearer bought than that which is bought with prayers. With God, nothing is so precious as that which is bought with two little pieces of money - prayer and hope. For he who sells his mercy gives us the same price to pay for it.\n\nWe have spoken many beloved things, brethren, about the mercy of God. But there is much more to say if we were to repeat all things from holy scripture that praise and commend to us the greatness of divine mercy.\n\nI will now exhort you in a few words: let none, through presumption, make himself unworthy of the mercy of God, which is so ready. Nor let anyone, through an ill-disposed mind, despair of the mercy of God. And soon we will declare what things provoke the mercy of God. And so, if the mercy of our Lord vouchsafes to be present and favorable to me speaking to you.\n\nGod abhors nothing more than against almighty God. They have set their [things?] against Him.\n\"but yet despite their happiness, they have gone against heaven and their union is over on earth. Hear now what follows this unhappy felicity. But still, for all their schemes, you have deceived them. You cast them down, who would make an image of themselves, to nothing, as if from the dreams of those who rise from sleep. Those following Lucifer's example will rise up against God, as it is threatened in the gospel: I saw Satan falling like lightning from heaven. And Corozain, through the abundance of transitory things wickedly swelling, hear this: Woe to Corozain, for you who are about to scorn the prick. But because in his deed was error and not wayward malice, he obtained mercy. As soon as he acknowledged his sin, God forgave him, not only forgave him, but also made him a sheep from a wolf and a postman from a tyrant. But the curse of God hangs over those who continue in sin, lastly being hardened and obstinate in it, who say to God: Depart from us, we will not have knowledge.\"\n\"Again, Isaiah speaks of them, whom our Lord calls to weeping and wailing, cutting off their hair, and wearing sackcloth, making merry and reveling, killing calves, and sacrificing sheep, so that they may eat the flesh and drink wine, saying: \"Let us eat and drink, for tomorrow we shall die.\" And they, as the same prophet says, scorn the threatenings of God, urging them to repeat: \"Bid bid again, bid bid again, abide abide again, abide abide again, a little there a little there.\" And those who say again in another place: \"We will not hear our Lord, but we will die in our sins.\" As the old proverb says, \"Patience often provoked turns to madness,\" and the mercy of our Lord despised is turned into greater damnation. For our Lord mocked in Isaiah answers: \"Bid bid again, bid bid again, abide abide again, abide abide again, a little there a little there, so that they may go and fall.\"\"\nBackward and be all to rent and ensnared, & taken. These unhappy folk go, left in their ill desires, always waxing worse. They fall into the pit of wickedness, they are tangled in the cords of sin, they are taken in the net of everlasting damnation. O very wretched creatures, and wholly given to destruction, which, like beasts, are fattened to be killed. Neither the enormity of sin makes them forget pride, nor the great hindrance of God deters them to repeat. The mercy of God suffers the sinner so often to sin, it is thou shalt amend. He gives the space to repent, and in the meantime, he takes not from his benignity. He gives the good health, he gives the riches, he gives the other commodities of life, as in manner setting up and casting coals of fire over thy head. If thou canst not hate thy sin, for that it is most shameful of his fatherly marvelous hindrance toward thee, moved by it.\nFrom this forth he would have him in greater reverence / These are his words: What thing is this? Is this to be a father or this to be a son? If he were my brother or fellow, how might he follow more my mind? Is he not to be loved? ought he not to be born in mind? Ah, he makes me right careful with his eye.\n\nIf fatherly kindness teaches wise children to hate sin, thou unhappy sinner, dost thou grow more and more obstinate for so great goodness of thy father, and heed not Paul calling thee back from madness? Dost thou despise, saith he, the riches of thy goodness, patience, and meekness? Knowest not that thy godly riches lead thee to repentance? But after thy hardness and unrepentant heart, thou gettest unto thee a treasure of anger in the day of anger and the revelation of the just judgment of God.\n\nNo beast is so wild that it is not tamed by my diligence and labor, and thou, provoked by so extraordinary benefit of God, art also more fierce against him? Nothing is so hard that it is not made soft by the craft of.\nMe. Brass melts in the furnaces, iron is made soft by fire, horn is softened with wax. The inexplicable hardness of a diamond is overcome with God's blood: and a heart harder than horn, harder than iron, harder than the diamond, that neither the fire of hell nor the hindrances of thy most cruel father nor the blood of the undefiled lamb shed for us can mollify: yea, is made more hardened than all these. Now rejoice, make triumph of wickedness, wretch, thou hast overcome, thou hast overcome divine craft, which is most unhappy victory. Unhappy is the proud man, as Paul says, and nearest the curse of God. When it often receives heavenly moistures, it brings forth nothing but thorns and weeds. How much more unhappy is he, who is so often moistened with rain of divine mercy, and hardens as any rough, sturdy stone, unwilling to receive the impression of the Holy Ghost? The finger of God wrote the law to Moses on stony tables, so that thy heart is sturdier than these stones.\nWhere in the holy ghost can one write nothing of Christ's law? Who shall pierce us these stony hearts but he whose death clouded them, so they might go out of their tombs, being dead? Who shall give us a fleshly heart but the word of God, which for us was made flesh? But these are yet more desperate, those who rejoice in their sins, spreading abroad blasphemy and wicked opinions, denying that God is above, or if He is, that mortal affairs concern Him: that there is no life after death of the body: no immortality, no preparation for those who lived devoutly in Christ Jesus: nor hell prepared for those who served the devil: the threats of holy scripture are in vain: the promises of the gospel are lies: or those who, by wrongly interpreting scripture, justify their mischievous deeds as good acts: and the word of God, by which the evil desires of the mind ought to be corrected, they compel to support their filthiness, laying the wickedness of heresy on others.\nas most worse rebuke. The Palenes, who for great sake appear in your faces and the thrashing of the whole body, show how much you abhor that you have heard. But would to God we might not hear such things among Christian folk. I have shown you Scylla, upon which many ruin and perish. Now I will show you Charybdis, a danger greater than you most fearful. They are those who follow Cain and Judas the traitor, despisers of forgiveness, swallowing into everlasting destruction. There is but one destruction, though the reason for perishing be diverse. Pharaoh, hardened, says: I know no lord, nor will I let the people go. What says Cain? My sin is greater than I may deserve pardon. And what says Judas? I have sinned betraying innocent blood. Both they acknowledge the greatness of their sin, both they confess it, both repeat their misdeed, but both they go away from the face of our Lord, in whom alone is mercy and pleasing redemption from sins. For thus you\nAnd Cain dwelt in a land to the east, and Iudas departed from the banquet of the saints and did not return: He is unhappy, who departs from the face of God's mercy and does not return. This is he, I think, whom Jeremiah means when he says: Do not weep for him, nor mourn for him; weep for him who goes away, because he will not return. He will not allow you to weep for him, because at some time he must rise again. He should be wept for with all weeping, for it turns him away from the well of everlasting life, and he never returns from there. That prodigal and riotous child went into a far country; he left the house of his most loving father, but he has returned again. Peter went far from our Lord when he denied him three times; but shortly thereafter he came back again. When he remembered the word that Jesus spoke, he began to weep bitterly.\nHad forgotten himself / but when he came to himself again / he returned to Jesus. Likewise, Isaiah cries: Remember this / and be confused and you sinners come to your hearts again. Peter remembered himself / and returned to his heart: the stony heart was taken from him / the promise heart, out of which no drop of tears could be obtained: a flesh heart was given to him / out of which a well of tears / bitter for the sorrow of penance / but wholesome for the innocence restored to him. But Judas is not returned to Jesus / but he went away to the priests and Pharisees / he yielded again that wretched money / from thence he ran to the snare / and sealed the end of two apostles' sinning is. Judas, it was so often provoked by the Lord's presence / he drew back / not to hang himself / but to weep / that is / not to despair / but to repent. Judas, following Cain the author of this mischief / acknowledged truly the greatness of his sin / but he remembered not the words of our Lord / that every one in a holy place.\nscripture {pro}uoke vs to returne / that stere vs to do penance / and promise vs mercy. For what padge is in holy scripture / that sou\u0304deth nae {pro}phet Ie\u2223remy / that vnder the {per}sone of the spouse leauyng her husba\u0304de, aba\u0304doneth her euery where to euery body / he reclaymeth his people to pena\u0304ce: Turne to me sayth he / ye childre\u0304 returny\u0304g agayne / sayth our lorde, for I am your husba\u0304de. And in Iob our lorde openeth the eare of the sinners, that he may correct them: and speketh / that they shuld returne fro\u0304 wickt agaynst this our lordes voyce stoppe theyr eares / lyke the de\nlest a shulde here the voyce of the enchanter wyse\u2223ly: To day sayth the psalme / if ye here his voyce / be nat harde harted. To day is ours / as longe as we be in this lyfe / whiche all the while hit lasteth / our lorde cesseth nat to speke to vs / stery\u0304g vs to do penance / offryng forgyuenes, ppared. What / sayd I forgyuenes? The mercy of god is more whiche promiseth to them that returne a precious gyfte. For thus we rede in\nIob: If thou wilt return to almighty God, thou shalt be edified, and shalt void wickedness far from thy tent: for earth he shall give thee a flint stone, and for a flint stone, golden rivers. Let us hear the mercy of our Lord in Isaiah steering us to repentance: If ye seek, saith he, seek, return and come: if ye seek the way of evils, seek it not in children of men, in whom is no salvation, nor of enchanters, nor by hanging yourself, but ask it of me, that alone can and am ready to forgive. Only return from those things that thou hast filthily loved, and come to me. Again, in the same prophet, exhorting all mankind to him, he says: Am not I a Lord? and there is no more God but I: God just and holy is with me: return to me, and ye shall be near the narrow houses of Judah. But by the gospel, mercy is spread over all costs of the world: In Jeremiah also, he threatens the obstinate, but he offers them forgiveness prepared for those who repent and amend: If that people says, \"we will do.\"\nI will do penance for speaking against you; I will also do penance for the harm I thought I had caused you. He who before threatened destruction, plucking up by the roots and sparkling about, now promises contrary things, and suddenly says: I will turn again, but also that he would forget all the sins that he had committed before. For when he had before remembered every kind of mischief and dreadful deeds, he says: If the wicked man will do penance for all the sins that he has committed and will keep all my commandments and will judge and be just, he shall be covered from his sins and live. And a little lower: Be converted and do penance for all your sins, and your wickedness shall not destroy you: throw away all your offenses, by which you have transgressed, and make you a new heart and a new spirit. And why do you die, house of Israel? Because I will not let your dying treat the destruction as sweet, says the Lord. Turn again and come. Why do you despise wretch?\n\"If you seek God for this seat, welcome his son into this world. Should you have good hope? He himself is uncertain, as David sings: \"O God, we have received your mercy in the midst of your church. Be you in the church and embrace mercy.\" He rising cries: \"I will not the death of a sinner, but rather that he should be covered and live.\" Hear this voice, you unhappy sinner, shake off deadly sleep, rise again with Christ, that you may live in him. For he gave up the death of sin so that it should not always possess you. And if anyone suspects that this mercy of God is not prepared or ready for those who commit few and light sins, let him hear what our Lord promises with a clear voice: \"When a sinner grieves for his sins, I will forget all his iniquities. He pardons every kind of sin, he blots out the greatness or multitude of offenses. Be penitent and forgetful of all your past sins, for small offenses, without which man cannot live, we call them.\"\"\ndaily we pray to the mercy of God, saying: \"Forgive us our debts. &c.\" Forgive us as we forgive those who have wronged us. And if we hear our neighbor praying that we should forgive him, and among daily sins there is a certain order, as among some who do not sleep very soundly, so that with a little whispering they awake: there are those who sleep more deeply, requiring one to speak loudly to wake them: there are those who sleep most deeply, unwilling to wake up with great effort. But no kind of death is so desperate and deadly that it does not drive away with its voice. At whose voice also they rise again who were dead in their graves: and no man is taken with such deep sleep of death that he is not raised by him. This threefold difference of sinners you devout interpreters of holy scriptures suppose signified to us by the three corpses that we read were raised from death to life by our Lord Jesus. The master of the\nThe daughter of a maid in the synagogue was eighteen years old. He raised her in the house, and a few admitted to seeing it. He forbade them to tell it abroad. These were the first not of premeditated malice, but either due to the slumber of age or the frailty of man, they had been led into some sin, yet they were not yet obstinate in evil nor was any foul rumor spreading about that misdeed. Our Lord Jesus lightly raises up those with his hand, hiding their filthiness and providing for their shamefastness. But he raised up the widow's son with greater busyness. Now the keys were carried to the grave, the weeping women standing still who bore the bier. He raised up the young man first. He sat up, spoke soon after, and shortly thereafter was delivered out of the coffin and was given back to his mother again. These were the uncertain ones, those so far gone in sin that they could not be recalled from sinning: they, by open penance, little by little, were raised again to life. He sits up.\nFor sake of a better life, he lifts up himself to the purpose of confession of his foul sins, acknowledging God's mercy. He is yielded to his mother a life, that after all remedies accomplished, is restored to the communion of the church again. Lazarus truly now stands in his grave. He is bewailed only by his death, for our Lord Jesus will vouchsafe to raise him, so that he at last will hear him calling. He cries daily, arise maiden, arise young man, come forth Lazarus. But hell, as many or more than deed, here has not his voice calling us again to life. But what is to hear but to believe? Unbelief or hard faith stops the ears of wicked folk, that the voice of holy scripture cannot enter into their minds. Let us pray the mercy of God, that he will vouchsafe to sound out aloud his almighty voice, and sing it to those wretched and desperate folk: Thou deceitful and damning spirit, I command thee, get thee out of this man and enter no more into him. Now to the end.\nye\nmay se more playnly howe redy the mercy of god is to hym that repe\u0304teth & ame\u0304deth / here Dauyde mercy of god ru\u0304neth. Be sory / co\u0304fesse the / but let it be afore god. Many wayle afore me\u0304 / they wepe in ye sight of pe\u2223ple / they confesse them to men / they rent theyr clo\u2223thes / but it is afore ye people, they weare ye heare / they spryncle ashes on theyr heed / but it is afore y\u2022 people. Whiche thynges if they were done before god / yt is to say / with all the hart / with pure affec\u2223tion / ye mercy of god cesseth nat. Cut & rent sayth he / your hartes and nat your garme\u0304tes. For god wyll nat despise a contrite and an hu\u0304ble hart. Let vs wepe sayth the psalme writer / before god / that made vs. Many faste / but nat the faste that our lorde wylleth: many change theyr rayment / but they change nat theyr affection. And yet it is so / that these thinges also must be done amo\u0304ge men / that they / whom our malyce prouoked to synne / may be called agayne by penance to ame\u0304de. But these thynges are vnprofitably\nAmong the people, this is done, except it is first done among you. The prophet also shows us the form of confession: Say to the Lord with your words, and return to Him, and say to Him: Take away all iniquity from us, and receive good, and we shall give You the praises of our lips. Let us also, who have wandered many ways, return to Him again, who alone takes away the sins of the world, for our sins He shed His precious blood. Let us say to Him: Take away from us all evil, that we wickedly wrought. What more? And receive good, what is good? The praises of our lips. We shall give thanks to Your mercy, to which we are bound for every good deed we did after our fall, You shall take from us what is ours, and shall receive from us what is Yours. Behold, how well the prophet Joel agrees with him, expressing the same sentence with other words. For when God, through him, had sharply threatened those who did not regard His mercy towards them, He brings this in afterward: Return to your God.\nfor he is mild and merciful, patient and of much mercy / and repeating upon malice. The greatness of sins overthrows you, but the greatness of God's mercy can lift you up again. See how many ways the prophet amplifies this, that he not only helps us but is also sorrowful for our injuries. And furthermore, he adds patience, that is, easy and not hasty to take vengeance, like human mercy is lightly turned to disdain. And yet, O sinner, you despise most. Therefore, hear what follows. And of much mercy. If your sins are many, do not despair, mercy is great. What remains now but that you must be converted and go to him entreating you? But if your punishments of mercy fear you, hear and take courage: And taking repentance of his malice, he calls the pains and afflictions that are due for our sins malice. He takes away sin, He forgives everlasting pain deserved. What is left? nothing, but that you should acknowledge the mercy of God. Unquestionably, this is it that\nFollows in I Samuel. And he shall leave after him blessings and sacrifice to our Lord God. Truly this is it that Hosea said: \"The calves of the lips / that is to say / the sacrifice of praise and thankfulness. If any gravely and often should offend a mortal man, how hard is it for him to make amends, how he thinks of the wrongs, how slowly he assuages anger, how lightly for a trifle he falls into the old grudge, how frowardly he asks for amends for the offense: and yet if they so receive them in favor again, they are called gentle. God often offends, willingly provokes us to repentance, entices us to forgiveness, pardons threatening, forgives hell pain, offers for punishment benignity, indeed, and he not only to us speaks about the old testament, sings, and lays before us the mercy of God. And where are those fractious fools rather than heretics, who make two gods from one, one of the old testament, which was only just and not good: the other of the new, which should be.\nOnly good and just could they not at least hear this song, that is so often repeated in Psalm CXVII. Acknowledge to God that he is good, and that his mercy is in all worlds. Where is the mad Manichean, who taught in his books that he who speaks to us so lovingly through his prophets, and who ordered Moses' law, was no true god, but one of the wicked devils? The same is the God of both laws; the same truth, the same mercy, by Jesus Christ our Lord. Save that in Moses' law there were shadows; in the gospel, truth: in the other was promise; in this is performance: in that was much and great mercy toward the Jews; here is the well of mercy, or rather the sea, that has flowed over all nations of the whole world, by which flood the sins of all mortal creatures are washed and scoured away. Surely this was the happy flood of mercy: the old flood (a few were saved) destroyed the sinners; this merciful flood washes away sins and saves all who believe.\nThe son of God. He who in old testament books promises and performs forgiveness for the Hebrews repeating and acknowledging this, is called in the gospel and cries to every man: Come to me, all who labor and are heavy laden, and I will refresh you. Take my yoke upon you, and you will find rest for your souls. For my yoke is easy, and my burden light. Read the life of Christ over and over again, what else do you see there but continual mercy toward every body? He healed the sick freely, he fed the hungry, he succored those in peril, he made lepers clean and holy, he gave sight to the blind, and restored the lame their limbs, he drove away devils, he raised the dead to life, he comforted the repentant. Again, search out all his teaching, what other thing does it save but the exceeding great mercy of God? By how many parables does he print this in our minds, that we should slide no way of the shepherd's shoulders, of the piece of money lost and found, of the good Samaritan who was a physician, of the prodigal son.\nservant to whom all his duty is given, against the usurer, who forgave both the debts, of the publican and the Pharisee, of the pilgrim hurt, whom the Samaritan heals, of the cure disciple of his master, of the prodigal child received again? And the very clear message of the gospel does it not immediately promise mercy? What does it promise? To blind sight, to prisoners pardoned, to the broken holy ones, shortly to speak a year acceptable to our Lord, who desires nothing but man's salvation. Now the same name of Jesus, that is of a savior, what other thing promises it but salvation and mercy? If he had proclaimed himself a judge, it would have been somewhat fearful, now you hear savior and despise salvation? And so further, to the end you trust in salvation, because it would seem unlikely that so great a lake of sins, that all mankind was defiled with, should be purged and cleansed with the blood of God's and Calves, he the son of\nGod got up on the author of the cross, and for our sins, he offered himself most effectively as a sacrifice to cleanse all our sins. Hanging on the same cross, he prayed for those who crucified him, for those who reviled and railed upon him: and thinkest thou, acknowledging thy sin, and sorrowfully beseeching his mercy, he will deny thee forgiveness? Trust in him merciful, and thou shalt find mercy. What thing is it that thou dost not obtain from Christ? He who distrusts the physician is his own let, that he cannot have his health again. Truly, so much God inclines to the prayers of wretches crying to him, that he gives mercy at one another's prayer, if he has good hope with him. The Cananite cries to him, and her daughter is made whole: the Centurion trusts, and his servant is restored to his health: the master of the synagogue prays, and his daughter is relieved: the father desires, and his son is delivered from a wicked devil. The apostles cry: O Lord, save us; we perish; and they are all saved. In many cases.\nThe people believe in the carriers and tell the man sick with palsy, \"Trust, son, thy sins be forgiven thee. The mother and those with her wept, and the young maiden who was dead arose - Martha and Mary do nothing but weep and Lazarus relies. Mary the sinner weeps, she anoints and kisses him, and she hears, \"Thy sins be forgiven thee. He prays enough who knows his sickness; he prays vehemently who weeps and hopes. The woman afflicted with the bloody flux privately touches the garment of Jesus, and immediately she felt the power of mercy coming forth. Likewise, we read that many others were cured by touching Jesus' garments. So ready is his mercy everywhere & at every occasion he succors wretches. If you dare not call upon Jesus, if you cannot touch Jesus, at least touch privately the skirt of his garment, go to some holy maiden in whom this virtue shines, that with her prayers he may come to our merciful Lord. For by them he often puts forth his mercy.\"\npower/being ready on every side to give salvation to every man. For this was the food, with which he was fed, that he might draw sinners to repeat. And in the book of Genesis also/when wicked people by their malicious deeds provoked the wrath of our Lord, yet at the prayer of Abraham our Lord forgave many cities appointed to be destroyed/if he could have found ten good men among the people. The people of Israel had deserved to be destroyed/& our Lord at the prayers of Moses restrained the sword of vengeance. O blind and unkind people/who regard not the mercy of our Lord/that is so great/& so ready every where: but more unhappy are they who willingly despise of that/you freely offer them. He is lightly pleased/who is not willing is received. For what other thing sounds this voice: And why do you die, house of Israel? Again in another place he bewails/that he all day had spread abroad his hands to the people without belief/& striking against them.\nIn Micah and Isaiah, the people ask, \"What have I done to you, or in what have I grieved you? Why must I have done more to my vineyard, and not done it? The Lord does every thing to save us, and yet we cast away the hope of salvation? In the gospel, He weeps for Jerusalem, which destroyed itself through obstinacy in sin. He often says, 'Would that I had gathered you as a hen gathers her chicks under her wings, and you would not?' Our most merciful Lord weeps that He cannot save wretches, and we mistrust Him as if He would not save us? In the gospel, all the heavens rejoice for joy that the child who was dead was recovered again, and you perish and envy your own salvation, and you wretch despair.\"\nOur Lord, who rejoices greatly, do we believe that he, who grieves the death of sinners, who delights in the conversion of wicked people, will deny forgiveness to them if they are sorry and amended? He calls everyone to the feast; he will have his house full. Why do you tarry, wretch? Why cannot you be drawn from the mire of swine? Why do you struggle against the mercy of our Lord? Christ is the wisdom of God. This wisdom, as Solomon says, departed from her father's house and came into this world, preaching openly. Her voice is heard in the streets. She cries out in the midst of multitudes; at the gates of the city, she proclaims her words, saying: \"How long will you love childishness? Therefore, they are all mad who continue in sin: they are wise who change their life for the better. With what great labors we search out the most vile thing among metals - is it not more foolish? God is rich in mercy.\"\nThe treasure of human riches is consumed in giving away: the treasure of mercy cannot be consumed. I add this, so that I may encourage every person to despair not of pardon. God has given His faith to man, and as Paul the Orphan defends the widow, come and rebuke me, says our Lord. Do you hear the earth? Who is so mad that will not be saved? What is more easy than to hear our most loving Father, commanding nothing but that which pertains to our felicity? If He saves him who will not, salvation is by faith, faith is hearing the word. The word is healthful in your heart and in your mouth. Only do not shut the ears of the kings' wonderful mercy, which neither cruelly punishes their bodies nor confiscates their goods? But God indeed rewards us with reward for amending our lives. You shall eat, says He, the goods of the earth. But they are utterly unworthy to have the enjoyment of the goods of this world, who by their ungrateful deeds offend the giver of all. But how much more precious is it that you have the gospel.\nI will give you a new heart. I will give you a new spirit. By which, from the devil's thralls, you shall be made the children of God. Whereby, the serpent with vain promises enticing you to destruction, and he is not the Son of God calling you to the company of everlasting felicity? Do penance says he. The kingdom of heaven is at hand. The Son promises, the Father pledges it; and in the meantime, the Holy Ghost is given as an earnest: and do you doubt to take and embrace so great felicity offered you? And there is no other voice of the apostles than that of our Lord, Do penance, and let each of you be baptized in the name of Jesus Christ for the remission of your sins, and you shall receive the gift of the Holy Ghost. And a little afterward: Keep yourselves from this ungrateful nation, that you may be saved. Leave the spotted, filthy, wretched life, and take everlasting life. Sinners, publicans, harlots, idol-worshippers, murderers, necromancers, bawds, adulterers, runaways, come here. None is shut out.\npassage to mercy lies equally open to all. The life past is not regarded, so one should not suppose this mercy of our Lord to stretch no farther than baptism, though Motaanus shut the church doors against those who slide after baptism. Our Lord never shuts the door of the heavenly kingdom. The entrance into the church by baptism is once given; the figure of which the second boundary of Noah's ark is left to each after the shipwreck; yes, to come again into the ark by penalty. For baptism is not twice taken, as the death of Christ is not renewed, but the water of tears remains, with which now the foul sins are washed away, the soap of holy contrition remains, and the herb of Bo by baptism rose with him again in a new life, to continue with him in that great gift that they received. But our pitiful and merciful Lord, knowing the weaknesses of human nature, willed remedy of penance to be ready for each even to the end of life. But because the day\nOf death is certain to none, all ought to watch, that they do not despise the goodness of God: but if they happen to slip again, by and by they should hasten to remedy, before the disease by continuance becomes incurable. Some in old time with great peril deferred baptism until the last day of their life, whom some called bad Christians, and some ill-prepared, as Christians not truly baptized. But with more ease the sinner proposes the remedy of penance, that is everywhere ready. The christener is not always present, but lying in your bed, you may confess your unrighteousness to our Lord, and purpose to amend your life. One is not always present to wash your body: tears are always present, with which you may wash the filth of your soul. And not without cause is it doubted, whether baptism is effective, where there is no hope of life, and one was in pages of death, were rather sprinkled with water than baptized. For they showed it they would have sinned continually if they might have.\nBut greatly learned men doubt whether penance is fruitful. It is proposed for a purpose; now they take it, and would not take it except death compelled them. For just as ground often moistened with heavenly rain brings forth nothing but thorns and weeds, is cursed and cast into the fire: so God, at other times, obstinately despises them for his goodness, and endows them with a perverted mind. Therefore, the most certain way, my dearest brethren, is not to prolong the mending of life, but by and by, at the voice of our Lord, calling us to do his will and desires, lest he not often hear us calling to him again. Dreadful is the voice with which he threatens those who will not hear him mercifully calling. Because he says, \"I called you, and you turned away; I reached forth my hand, and there was none who would see it: you despised all my counsel, and set nothing by my reproofs: I also will laugh and scorn you.\"\ndestruction, what shall fall on you that you dread. When calamity overthrows and ruins, as a tempest dashes down, when trouble and grief assail, then they will call on me, and I will not hear them. They shall arise annually, and they shall not find me, because they hated my learning and would not acknowledge the fear of their Lord, and would not rest upon my counsel, and would withdraw from all my correction. God punishes in various ways, that he might correct us. At last, what obstacles have overcome all remedies, he forsakes us as desperate, and leaves us with our own free will. Like a physician, as he says, using all his craft to remove the disease, when he sees the patient forsake all medicines, at last he leaves him with his sickness, as one who will not live. Mercy says the psalm, and I will sing it to you. The day of judgment abides after they shall have departed from this life. As long as this life lasts, there is hope of mercy. Therefore, while you live, beseech our Lord.\nBut they who lie dying or those extremely old age oppress, now live no more. Hear the council of the wise Hebrew: Whosoever you are that daily draw the line of wickedness and make no end of sinning: Turn to our Lord says he, and forsake your sins. Pray the face of our Lord and minimize your offenses. Return to our Lord, and turn away from your ungratiousness and hatred of cursing: and know the justice and judgments of God, and stand in the lot of proposition and speech of almighty God. Go into the parts of the just world with living and giving confession to God. Thou shalt not abide in the error of wicked people, confess before death. The confession of one deed perishes as nothing. Thou shalt confess the living. Alive and in health thou shalt confess and praise God, and rejoice in his mercies. Oh, how great is the mercy of our Lord, and his favor to those who return to him. Thou hearest: the great mercy of God is ready.\nBut if you live and are in good health, you will be confessed to our Lord. But what of those whose bodies are unable to sin, and yet the mind does not remove the sinful appetite? And when, due to age, the body is near death and they can no longer commit wicked and filthy acts, yet they do not cease to speak lewdly? How should they be confessed to our Lord alive, who leave sinning sooner than living?\n\nBut you young man in your flourishing age, why do you prolong the mediocre of your life, days, months, and years? If your body were diseased with the dropsy, and you had a certain sure remedy for this disease beforehand, would you not say, \"Next year I will heal my sickness\"? I know you would not be so mad, but you would hasten most eagerly to be healed. And if the diseases of the soul are much more perilous, more painful, more urgent from day to day, from this day to that, why do you defer your salvation to the day of your death? And who is your guarantee that you will live until tomorrow? But\nThese things are not spoken to those who should despair of forgiveness, but to remind us that we should not provoke it, neither in this world nor in the world to come. God forbids us to stray so far. Therefore, the most certain thing is to avoid sin. The next is, that we put it away by penance, which is unwillingly done. A good man falls seven times a day, but he rises again: although this is spoken of venial sins. And therefore our Lord often threatens us sharply in holy scripture, lest trusting in forgiveness we wallow in the mire of ungratious deeds. And therefore the plaster of penance is not given to us that we may willingly continue in our disease, but lest he who may fall should be lost forever. In Amos, our Lord often threatens against three or four wickednesses: \"Shall not I abhor them?\" It is wickedness to think evil. Here we should take repentance, but you did not intend: at least from your grace, foot.\nShould repent and better ourselves. But the greatest offense is to perfidiously perform it with wickedly purpose. And here we are neither sorry nor amended, but we add to it the fourth wickedness, accustoming us in His mercy that passed His justice. Behold what follows after such sharp threats in the same prophet: This says the Lord to the house of Israel: Seek and you shall find Me; seek your Lord and come to Him. Let us hear our Lord threatening; lest we sin: let us hear our Lord recalling us, that we do not despair. Or else woe to us if He should do to us what He threatens by the prophet: and after the third or fourth wickedness, He shall turn away from us His mercy, and leave us alone to our will. Indeed, with many of us it would go ill if our Lord should turn His face away after the thousand wickednesses. But by and by, as His righteousness begins to wax rigorous, Mercy steps forth and says: O Lord God, be merciful; who will lift up Jacob, for he is a babe? And again: O Lord God, I pray Thee.\nCesare who shall raise up Jacob, for he is a baby? Thus Mercy, our best defender, pleads the cause of our frailty. Now here is ready forgiveness for one repenting and amending. Our Lord says he has had pity on him. It shall not be said, our Lord. You see how soon he threatening vengeance repents, if we truly would repent our misdeeds. It shall not be said, our Lord. I pray you, what mother is so lightly pleased with her child? Therefore since we have a Lord so easy to please and an advocate so effective, what thing is there why any despairing of himself should either continue in sins or, with Judas, flee to hang himself? Even for the same purpose, our Lord, by all means intending our salvation, suffered most excellent and most approved me to fall into grievous sins, that by their example he might encourage and comfort us to hope of pardon. What thing in holy scripture is more laudable than King David? He was a king, he was a prophet, he was a man after God's own heart, of his lineage Christ.\nBut how great was the fall of one who committed such a sin? He heard the rebuke and cruel threats from Nathan, but David turned all of God's anger into mercy with two words. He said: \"I have sinned against the Lord,\" and with Nathan he added, \"Our Lord also has taken away your sin; you shall not die.\" The threats were lengthy, allowing God to correct, but how swift is the voice of mercy: \"You shall not die?\" Likewise, by Isaiah, Ezechias God spoke to David his father. Three days after this, you shall enter the temple of the Lord, as with Ahab. There was no one like Ahab, who was sold to do evil in the sight of the Lord. And he heard: \"You have cruel threats, which you have retained; you have worn sackcloth and gone barefoot, and you have made false repentance, but with this intent you suffered Peter, whom you had appointed chief.\"\nHis church openly fell. He wept and obtained mercy. When he delivered his sheep to him to feed, for which he suffered death, did he cast in his teeth the offense of thrice forsaking our lord? No, indeed. For now all that was so washed away with tears that there remained not a step in our merciful lord's remembrance. Paul, the persecutor of our lord's church, was overthrown, and became the teacher of nations. We have great examples of those who sinned and also of those who repented. We ought not, by the example of any, be provoked to sin, lest we tempt our lord. But if any should happen to be ensnared by sin, he has examples of repentance, lest he should despair. But they waywardly refuse, who will not follow him in repenting, whom they followed in sinning. How many princes are there who smile at their atrocities and massacres, for the example of David? Although in David were so many excellent virtues, yet this offense might have been forgiven in consideration of them:\nBut would that they followed him in offending, they would also follow him in repenting. He spread his sin throughout all nations of the world, and despised the delightments of the court. For his part, he wore a shirt of hair and ate bread. He could not more evidently be condemned than by his own words. God was the judge, and yet, as the person was changed, he committed the judgment to him who was guilty. The judge was taken with a trip and he overcame the one committed to him, the judgment. David was happily overcome, God overcame mercifully, showing the sinner to himself who had forgotten himself. Before, as a cockerel and drunk with unhappy prosperity, he accomplished his pleasure with the woman he loved. But when he was converted to our Lord, then at last he saw where he was: and what the difference was between a righteous man and an unrighteous, as another prophecy teaches. What a sinner, with all his heart, acknowledges his.\n\"Fithynes confesses himself worthy of punishment. The Lord is justified and overcomes when He is judged, that is, when He offers the judgment to man as if He Himself is being judged. But those who order their own righteousness in an unjust and lying manner, desiring that His mercy be known in every place and rejoicing to turn our unrighteousness into His glory: saying where sin was plentiful, His free liberality abounds. The old Adam did not do so, but when he was called to confession, he laid the blame on his wife. Likewise, she called to confession.\n\nAm I my brother's keeper? If he had said, \"I have sinned,\" have mercy; and if he had said it with all his heart, the mercy of God was ready. There is a carnal sorrow that engenders death, such as Judas had; but again, there is a godly sorrow that brings forth salvation and sure joy. Paul tenderly loved all his [people], yet he rejoiced that he had cast the Corinthians into such a sorrow. He damned those who had been with them.\"\nHis father's wife grieved as one might after a bitter play, and in the meantime, she harbored hope of salvation amidst her wretchedness. Hear how much hope she conceived of God's mercy: \"O Lord,\" he said, \"sprinkle me with isopo; and I shall be cleansed. Thou shalt wash me, and I shall be made whiter than snow.\" Not through his own good deeds, but by the immaculate blood of the lamb, he promised himself purity. And when he acknowledged himself from his mother's womb with spots, he hoped to have the fairness of innocence that would surpass the whiteness of snow. He did not only hope to obtain innocence but also that the pain of penance would turn him. And my tongue says he: \"Shall your justice show itself outwardly with great mirth. O Lord, you shall open my lips, and my mouth shall show your praise.\" When he had produced the mercy of our Lord so greatly, he would also exhort others to repent and amend. So our Lord said to him.\nAnd you once confirmed your brothers. David should have persevered in justice, but in that instance he called for mercy, and therefore he sings of our Lord's mercies forever. Those who plead matters among men often remove them into another court, as often as they can, though they are in doubt whether they will find a more impartial judge there. And indeed, sometimes the plaintiff may appeal to his damages. But to our dearest brothers, it is a thing far more secure not to strive with God's justice, that is, not to cast our heels against the prickle, but to call upon His mercy in due time. And truly, in human judgments, they say there is nothing surer than what is laid against us. The rhetoricians teach that the most miserable state of a cause is what they call deprecation, when the defendant says, \"I have offended, forgive me.\" Contrarily, there is nothing.\n\"surely for we acknowledge whatsoever we have wrought and beseech the mercy of the judge. Here the goodness of God in all holy scripture so lovingly provokes us, since the examples of so many noble men exhort us, why should any be found who despise seeking a kingdom, yes, though they seem to go about a great thing, they do not hunt for honors and dignities, however great, they cry to the people, \"Take pity, give a halfpenny.\" But if anyone wilfully: Iesu, Lord, have mercy; he is ready to give himself to us. Our Lord tarries; he calls you to him; are you not unhappy if you ruin? Why does he tarry in your unhappy clothes? The altar of mercy is open, and you turn yourself to its bonds of a contrite heart; these things obtain mercy from God. But good deeds to our neighbor draw it out, if I may so say.\"\nHis neighbor. The Greeks proverb says: Favor begets favor. But with us, mercy gets mercy. Luke 6:36, and to you shall be given: Forgive, and you shall be forgiven. By what measure you have measured to your neighbor, by the same God shall measure to you. I call mercy or pity not only when vengeance is forgiven or the need of our neighbor is eased, but whatever good deed is done to our brother with a good mind. He who teaches him that errs, who corrects the misdoer, and he who with strokes chastises one sinning, if he does it with a Christian affection, he performs the work of mercy upon his neighbor. He who exhorts them to shrink from their good purpose, who comforts the afflicted, who brings the despairing into good hope, he is merciful toward his neighbor. And truly, the mercy of Christians is unspeakable and common. A pagan will give alms to a beggar; any man will help his friend.\n\"If you, Gentiles, have performed some offices. But what our mercy ought to be the gospel teaches: Be merciful, that you may be the children of your Father who is in heaven. If God's mercy toward us is of the common sort, the mercy of the common sort is sufficient for our neighbor. But if he commands his son to shine on the good and the evil, and suffers the rich possessor of this world to be common to the well-disposed and the wicked, if we will appear his true children, let us be doers, not only toward our friends, kindred, and those who deserve it, but also toward strangers, to our foes and those who deserve it ill. If God, for our idolatry and children of hell, gave his only son, does it not seem a great thing if we again do good to our enemy, who is our brother, in that he is a reasonable creature? And if our righteous Lord offered up himself for our sins in the altar, does it not seem a great thing if we forgive our neighbor his debt?\"\nHere is this gospel: \"O unworthy servant, I have forgiven you all your duty. You ought not to have pity on your fellow; God has first bestowed it all on us most generously. Whatever good we have to our power, we have bestowed or done to our brethren, he promises to yield it back to us again, with much increase. The Lord says, \"He who is merciful to the poor lends to the Lord; and he will repay him his due.\" (Proverbs 19:17) And the prophet says, \"Redemption comes through alms deeds.\" Because, as the prince of the apostles says, \"Charity covers a multitude of sins.\" (1 Peter 4:8) Whoever hurts his neighbor there are various sacrifices, but what our Lord Jesus saves to teach us with his own mouth in the gospel, he taught:\n\nThere are diverse sacrifices, but what our Lord Jesus saves to teach us with his own mouth in the gospel, he taught:\n\n1. \"Blessed are the merciful, for they shall obtain mercy.\" (Matthew 5:7)\n2. \"But I was a stranger, and you welcomed me.\" (Matthew 25:35)\n3. \"Whatever you did for one of these least brothers of mine, you did for me.\" (Matthew 25:40)\n4. \"Love your neighbor as yourself.\" (Mark 12:31)\n5. \"You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.\" (Matthew 22:37)\n\nTherefore, let us practice these teachings and be merciful to our neighbors, for in doing so, we are repaying our debt to God.\nBefore the mouth of Micah, the prophet. For what shall we offer to our Lord, who had rebuked the insurmountable obstacles of the people, the people being thoughtful of how they might appease God, righteously provoked with so many cursed deeds, asks: What worthy thing may I offer to God? Shall I bow my knees to almighty God? What shall I offer to Him, sacrifices and yearly calves? May He be pleased with a thousand ewes or many thousand fat goats? Shall I give my firstborn son for my office, the fruit of my womb for the sin of my soul? Speak, O people, understand what is good, and what our Lord would have of you; you must make judgment, and love mercy, and walk thoughtfully with your Lord God. What is judgment? not to harm anyone, what is to love mercy, to do good to those who do not deserve it. Paul the apostle adds something more to the praise of mercy. If I should say, \"I give my body to be burned, and have no charity,\" it profits me nothing. Abraham offered the love of God.\nGod delivers His own body to be burned. And yet charity is more acceptable than that sacrifice. And what is charity towards our neighbor but mercy? Therefore, since we continually need the mercy of God, our study ought to be how one of us can mercifully help another and bear one another's burdens together, so that we may fulfill the law of Christ, which rather requires mercy than sacrifice, and wills us to redeem His mercy with mercy shown to our neighbor. But as my mind rejoices exceedingly in this, how great is the mercy of our Lord towards us, and how ready He would be for us, so an immense great sorrow troubles my heart, as often as I behold inwardly how scant the minding of mercy is among Christians. If we were truly merciful, our liberality would reach even to the Turks; we should cast coals of fire upon their heads, that they might be overcome by our goodness; at last they should come to the fellowship of our religion.\nChristians are crueler to each other through wars, robberies, thefts, oppressions, than any wild beast harms its enemy. If you look at the world, what else do we do but live by devouring one another, in the manner of fish? Who is not ready with small avails to deceive his brother, whose need he ought to succor? Now, by our brother's poverty, we go about getting our advantage; our brother dies of hunger, the more eagerly I see him in the den where I sell to him that which he needs. How unlovely is our stately pomp against inferiors? How great is the rebellion of inferiors against the superiors? How few places are free from quarrels, detractions, and backbiting? And we not only do a little wrong with great vehemence, but willfully harm those who did us no harm. And meanwhile, we do not consider how great mercy our Lord has poured upon us: which He will call upon us to return to our neighbor that we may\nreceived. If you seek, says the prophet / seek. If we seek the mercy of God / we must seek it truly and with all our heart. Turn to us, she turns to us, if we will turn to her. The mercy of God came to us / when the Son of God descended down into earth: let us go to her again. Our most merciful Lord inclines Him / that He may pardon an adversary / let us again lift up our affection to Him, bowing to us. The first grace is, to cast away sin. So physicians first purge the body / that after they may put in better juices. So you sinner first cast out of the mind evil affections / that strive against God: lechery, covetousness, riot, pride, anger. When the contrite in sin beseech the mercy of God / does he not as an enemy armed / holding his sword and buckler in his hand / desire peace? He that asks receives / he that seeks finds: to him that knocks the door is opened. If you ask mercy / ask it truly: if you seek, seek rightly: and if you knock at the door of\nA truly penitent person asks for mercy. The prodigal son asks it rightly, but it was when he had left the swine and returned to his father. \"Father, I have sinned against heaven and before you; make me as one of your hired servants.\" Now here you have publican, for the sake of his sins, dares not lift up his eyes to heaven, dares not come near the altar, but stands afar off, he knocks on his breast and says: \"Lord, have mercy on me, a sinner.\" He who is humbled, is made sober; a drunkard is made temperate; a rebel is made chaste; a glutton is made temperate; a bribe-taker is made beneficial; a lewd speaker is made good; a dissever is made plain; a crabbed person is made lowly. He knocks with deep importunity, in a manner compelling the mercy of God, never ceasing to exercise works of mercy on his neighbor. Cry to our Lord: have mercy; but if you will be heard, see that you hear him again. He cries weakly, betrays the innocent, spoils.\nthe poor beguile the harmless. Continuing in everlasting fire: What shall they receive who revile and grudge him that gave it? Why cling to it, you backward ponderer of another's dignity? He gives to one worthy of it; he gives to the meek of Christ; he gives to one worthy; it gives to his brother. And so forth; he gives to one worthy, whosoever for Jesus' love gives to a poor creature. If you seek winning, play the sure gospel? Yet give alms, says he, and see all things are clean unto you. When you leave undone, if your house were a poor man's heart, and it shall deliver you from all evil. Your treasure is never so securely buried or hidden as in the poor man's heart. It is far better locked there than in your iron chests. Forget that you have given; let not the poor man know, if it may be, who is the author of the good deed. When your need requires an intercessor, the alms shall not be denied, but shall obtain from our Lord that you may succor the one you helped.\nNeighbor in any trouble shall be delivered from all ill. Will you hear alms-giving speaking? Come, you blessed children of my father, for when I was hungry, you gave me food; thirsty, you gave me drink; naked, you clothed me; weary, you lodged me; sick, you visited me; in prison, you came to my aid. The more we are provoked by mercy towards our brethren, the sharper we shall find his judgment. Let mercy towards our brethren overcome in us worldly affections, that in God's mercy towards us may overcome judgment. It shall come to pass that we, with grateful minds, shall sing together the mercies of our Lord forever. To whom be praise and glory through all costs of the earth forevermore. Amen.\n\nAccounted, cast, or reckoned.\nAssembled, gathered together.\nAttentive, inwardly marking.\nAbominable, loathsome.\nAncient, aged or old.\nAccept, to take or allow.\nAngelic, heavenly.\nAffliction, pain or suffering.\nadd: to put or lay more, augment, adulteress, abiding, arbitment: will or opinion, abject: lowly or outcast, accomplished, amplify: make larger, advocatess: a woman who pleads causes or matters, briefly: soon or shortly, benign: kind, bounty: goodness, brute: unintelligent or slow, blasphemy: speaking evil or foolishly, concerns: touches, confounded: troubled or disordered, compels: constrains, comity: doing wrong, calamity: misfortune or grief, comprehend: perceive, confidence: sure hope, conquered: gained by fight, crime: sin, commendation: praise, completes: clips, contains, considers or remembers, clemency: mercy or pity, congregation: company gathered, conversation: manner of living, concealed: one thing laid over another, celebrate: worship or honor, carry: transport.\nDedicate is a thing done to lead destruction, marriage. Distinction is difference or divided, denied or truly, discipline. Difficult or harsh, deceit, cast or throw. Deprived, excites or stirs up, profitable good, expedient. Eloquent or erudite, excellent. Enterprise, taken on. Extol, encounter, embrace, employ, environs, eternal, enormous, felicite, for. Fugitive, fruition, fortify, human, horrible, humility, incredible, infinite, interpret, injury, infamous, inhabitants, incontinent, ineffable.\nIncomparable, without peer.\nIniquitous, unrighteous.\nInfirmities, ailments.\nInsolent, unwilling or unused, taken for proud.\nIndurated, made hard or hardened.\nLiberal, free or gentle.\nMortal, he who must.\nMisery, sorrow or wretchedness.\nMultitude, a great number of people.\nMiracle, a marvel.\nMystical, figurative.\nMansions, dwellings.\nMagnify, to extol or boast.\nMonyssheth.\nMemory, remembrance.\nMollifies, soothes.\nNecessities, necessities.\nOdious, hateful.\nObjects, puts forth.\nProhibited, let or forbidden.\nProsecute, when the mind is bent towards one to favor or hate.\nPrecepts, teachings.\nPresumptuous, presuming.\nPondered, considered.\nPestilent, mischievous.\nPerdition, destruction.\nPerpetual, continuous or everlasting.\nPower, puissance.\nParable, a simile.\nPrevent, come before or take first.\nProceeds, proceeds.\nPrescribes, limits.\nPleasant, pleasing.\nPolluted, defiled.\nPrejudice, bias.\nProfound, deep.\nProdigal.\nRude, uncultured.\nRedounds, returns.\nReproach or blame.\nReturn.\nReconciled or favorably returned.\nRegard or behold.\nRapine or robbery.\nResists or withstands.\nReduce or bring back.\nSubtle or wily.\nSuperstition or superstitiousness.\nSeriously or sadly or earnestly.\nSolemn or customary.\nSatan or the devil.\nStable or surely grounded.\nSagacious or quick or crafty.\nScarce or in some places of England is called a dorsal or in some other places.\nTestimony or witness.\nTransitory or easily got.\nTemporal or lasting during a time.\nUseless or little worth.\nUsurp or take upon.\nVeritable or true.\nViolate or break.\nUnquenchable or overcome.\n\nFinis.\n\nThus ends the sermon of the excessive mercy of God.\nImprinted at London in Fletestreet by Thomas Berthelet, printer to the king's most noble grace, dwelling at the sign of Lucrece.\nCum priui.", "creation_year": 1526, "creation_year_earliest": 1526, "creation_year_latest": 1526, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "A devout treatise on the Pater Noster, first composed in Latin by the renowned doctor Master Erasmus of Rotterdam, and translated into English by a young, virtuous and well-learned gentlewoman of nineteen years.\n\nI have heard many men harbor great doubt, both inflaming their tempers even more towards the vice, that men claim they already give too much of their own nature to, and instruct them further in subtlety and cunning to carry out and accomplish their forward intent and purpose. But these men who express such doubt, in my judgment, either consider little of what they speak in this matter or, as they are for the most part unlearned, they envy it and take it to heart that others should have this precious jewel, which they neither possess themselves nor can find in their hearts to obtain. For first, where they acknowledge such instability and mutable nature in women, they say, there lies their pleasure in it.\nWomen are not less constant and discreet than men, but rather more steadfast and trustworthy. For instance, was Helen, who with much labor and persistence, and many cunning means, finally overcome and enticed to go away with the king's son of Troy? Or Paris, who, upon seeing her, was so enamored that neither the great kindness she showed her husband, King Menelaus, nor shame for the abominable deed, nor fear of the impending danger, nor fear of God, could prevent him from taking her away, going against all gentleness, right, laws, and conscience. A woman's mind does not sway to one or the other of her own will.\nA sure sign of an upright and steadfast mind, but by the suit and means of the man: When he with one look of her is roused of all his wits. Now if perhaps a man would say, yes, they are moved as well as men, but they dissemble, bear, and will not utter their feelings, nor is it seemly for women to speak as men:\n\nThis will not help his excuse, but rather hinder it, for they are the more worthy to be allowed, who will not be so overcome in that affection, which is so naturally given to all things living, but that they can remember their duty and honesty, where the man is often so far beyond reason, and sees neither where nor who, nor to whom, nor how to behave himself, nor can regard what is becoming and what is not. For truly, it is as unseemly for the man to demand that which is unlawful, if he could perceive it, as for the woman. And if both their vices were all open and shown, the man should have:\nHe should be more ashamed than he is, admitting that he is just as bad as the woman, who is ashamed of her fault, no matter how small. He takes pleasure in it and boasts about it, as if it were well done. Yet he is so unreasonable in judging the woman that, as Isocrates says, he has no consideration for how often or how severely he offends his wife. He will not allow her to be offended by him, no matter how little. Therefore, in reality, women are in a good position and happy if their honesty and praise depend on such people.\n\nAs for learning, if it is the cause of the evil they speak of, it is worse in the man than in the woman because, as I have said before, he can stay and refrain himself less and comes upon it more often and in more occasions.\nwoman / in as moche / as he lyueth more forthe abrode amonge company dayly / where he shalbe moued to vtter suche crafte as he hath gotten by his lernynge. And women abyde moost at home / occupied euer with some good or necessary busynesse. And the la\u00a6tyn and the greke tonge / I se nat but there is as lytell hurt in them / as in bokes of Englisshe and fre\u0304che / whiche men bothe rede them selfe / for the proper pastymes that be written in them / and for the witty and craftie conueyaunce of the makyn\u2223ges: And also can beare well ynoughe / that wo\u2223men rede them if they wyll / neuer so moche / whi\u00a6che co\u0304moditeis be farre better handeled in the la\u2223tyn & greke / than any other la\u0304gage: and in them be many holy doctours writinges / so deuout and effectuous / that who soeuer redeth them / muste nedes be eyther moche better or lesse yuell / whi\u2223che euery good body bothe man and woman wyll rede and folowe / rather than other. But as for that / that I here many men ley for the greattest ieo{per}dy in this mater / in\nI. Good faith, I think it is foolishness to rehearse or answer this, as they say, if wives could speak Latin or Greek, they would be bolder with priests and friars. For, as one says, there were no better means (if they were ill-disposed) to execute their purposes than by speaking Latin or Greek. Or else, priests and friars were commonly so well learned that they could make their arguments in Latin and Greek so readily. Which thing is also far from the truth; I suppose nowadays a man could not devise a better way to keep his wife safe from them than if he taught her the Latin and Greek tongue and such good sciences as are written in them. Now most priests, and especially those who are not above and abhor reproach, flee from them as quickly as they flee from beggars who ask alms in the street. And where they find fault with learning, because they say it engenders wit.\nand they condemn it because it is most commendable and the reason why learning should be desired. For he who would rather have his wife a fool than a wise woman, I consider him worse than twice insane. Also, reading and studying books so occupy the mind that it has no less capacity to ponder or delight in other fantasies. Women, in all handicrafts, are said to be more suitable for, and the body may be busy in one place while the mind wanders in another. While they sit sowing and spinning with their fingers, they may be ill-disposed, finding ways to be of no use, though they can never read a letter on the book. And she who learns, will be much the better. For it reveals the image and ways of good living, just as a mirror shows the symmetry and proportion of the body. And doubtless, daily experience proves that those who are nothing are those who never knew what.\nFor I have never heard or read of any woman well-educated who was as voluptuous as some tongues are, spotted or infamous as vicious. But on the other hand, many, through their learning, have taken such an increase of goodness that many can bear witness to their virtue. I could recite a great number of such women, both from ancient times and recent, saving that I will be content, for now, with one example from our own country and time: this gentleman, who translated the following little book: whose virtuous conduct, living, and sad demeanor may be proof enough what good learning does, where it is surely rooted. Of whom other women may take example of prudent, humble, and wife-like behavior, charitable and very Christian virtue, with which she has, with God's help, endeavored herself, no less to adorn her soul than his goodness has adorned her with lovely beauty and comeliness, and set her out in her body.\n\"It is she, to increase her virtue, who takes no little occasion for her learning besides her other numerous and great comforts, among which comforts this is not the least. With her virtuous, worshipful, wise, and well-learned husband, she has, by the occasion of her learning and his delight therein, such particular comfort, pleasure, and pastime, which were not well possible for an unlearned couple either to take together or to conceive in their minds, what pleasure there is in it. Therefore, good Frances, seeing that such fruit, profit, and pleasure come from learning, take heed to the rude words of those who disparage it. In truth, no man does this, save those who neither have learning nor know what it means, which is indeed the most part of men. And if this matter should be tried, not by wit and reason, but by heads or hands, the greater...\"\nPart is like as it often does, to vanquish and overcome the better, for the best part (as I reckon), whom I account the wisest of every age, among the Gentiles the old philosophers, and among the Christians the ancient doctors of Christ's church, all affirm learning to be very good and profitable, not only for men but also for women. Wherefore, good Frances, take the best part and leave the most; follow the wise men and regard not the foolish sort; but apply all your might, will, and diligence to obtain that special treasure which is delightful in youth, comfortable in age, and profitable at all seasons. Of whom without doubt, comes much goodness and virtue. Which virtue whoever lacks, he is without that thing which makes a man: you and without which a man is worse than an unreasonable beast, nor once worthy to have the name of a man. It makes fair and.\nAmiable is that which is naturally deformed: as Diogynes the philosopher, when he saw a young man foul and ill-favored by persons, but very virtuous in living; he said that its virtue makes the beautiful. And that which is goodly in itself already, it makes more excellent and bright. Which, as Plato the wise philosopher says, if it could be seen with our bodily eyes, would make men wonderfully enamored and taken in the love of it. Wherefore, to those special gifts of grace that God has lent you and endowed you with all, endeavor yourself that this precious diamond and ornament be not lacking, which had, shall flourish and lighten all your other gifts of grace, and make them more gay. And which lacked, shall darken and blemish them sore. And surely the beauty of it, though you had none other, shall get you both greater love, more faithful and longer to continue of all good folks, than shall the beauty of the body, be it never so excellent, whose love decays together.\nWith it was the cause, and most commonly before, as daily experience shows, those who go to seekers for the love of bodily beauty within a short while, when their appetite is satisfied, repent themselves. But the love that comes by the means of virtue and goodness shall ever be fresh and increase, just as does the virtue itself. And it will come upon you in no other way so readily as if you continue the study of learning, which you have entered well into. And for your time and age, I would say, had greatly profited. Childhood's age is so frail that it needs rather instruction and constant calling upon, than the deserved praise. However, I have no doubt in you, whom I see naturally born unto virtue, and having such a good upbringing from a baby, not only among your honorable uncles' children, whose conversation and company those who were wicked might take occasion for goodness and amendment, but also with your own mother.\nOf whose precepts and teachings, and also very virtuous living, if you heed, as I have no fear you will and do, you cannot fail to come to such grace and goodness as I have always had opinion in you that you should. Wherefore I have ever in my mind favored you, and have furthered to my power your profit and increase, and shall as long as I see you delight in learning and virtue, no kind of pain or labor refused on my part that may do you good. And as a token of my good mind, and an instrument toward your success and furtherance, I send you this book, little in quantity but great in value, turned out of Latin into English by your own forenamed kinswoman. Its goodness and virtue, two things there are that move me much to speak of. The one, because it were a thing superfluous to spend many words upon you about that matter, which you know well enough by long experience and daily use. The other cause is, for I would avoid the slander of.\nflatery: howe be it I count it no fla\u2223tery to speke good of them that deserue it / but yet I knowe that she is as lothe to haue prayse gy\u2223uyn her / as she is worthy to haue it / and had lea\u2223uer her prayse to reste in mennes hertes / than in their tonges / or rather in goddes estimacion and pleasure / than any mannes wordes or thought: and as touchynge the boke it selfe / I referre and leaue it to the iugementes of those that shall rede it / and vnto suche as are lerned / y\u2022 onely name of the maker putteth out of question / the goodnesse and perfectyon of the worke / whiche as to myne owne opinyon and fantasye / can nat be amended in any poynte: And as for the translacion therof / I dare be bolde to say it / that who so lyst and well can conferre and examyne the translacyon wt the originall / he shall nat fayle to fynde that she hath shewed her selfe / nat onely erudite and elegant in eyther tong / But hath also vsed suche wysedom / suche dyscrete and substancyall iudgement in ex\u2223pressynge lyuely the latyn / as\nA man may present my story in many things, translated and turned by those who bear the name of rightwise and very well learned men. I yield the labor I have had with it for printing entirely and freely to you, in whose good manners and virtues, as in a child, I have so great affection. And to your good mother, to whom I am so much beholden, of whose company I take such great joy and pleasure, in whose godly communication I find such spiritual fruit and sweetness, that whenever I speak with her, I often feel myself the better. Therefore, now good Frances, follow still in her steps; look ever upon her life to inform your own thereafter, like as you would look in a glass to try your body by: you, and that more diligently, for the beauty of the body, though it be never so well attended, will soon fade and fall away. Good living and virtue once gained lasts still, whose fruit you shall feel not only in this world, which is passing away, but also in the world to come.\nAnd yet, although this account is brief and continuous in another respect, it would be a great shame and dishonor for one born of such a mother and nurtured by her own milk to degenerate and stray from the path. Keep her in this age of hers, in this almost constant disease and sickness, and consider how busy she is to learn, and in the short time she has had, how much she has profited in Latin. Consider the great comfort she derives from this learning and consider the pleasure and profit you may have in the future (if God grants you life, as I pray He does), if you spend your time wisely: doing so, you will be able to do yourself good and be a great joy and comfort to all your friends, and to all who wish you well. Among them, I would count myself, not the least if not among the chief. Farewell, my good, gentle friend.\nAt Chelcheth, in the year of our Lord God, 1524, on the first day of October.\n\nFather, who art in heaven,\nhallowed be thy name.\nThy kingdom come,\nthy will be done, in earth as it is in heaven.\nGive us this day our daily bread,\nand forgive us our debts, as we forgive our debtors.\nAnd lead us not into temptation,\nbut deliver us from evil.\n\nWe acknowledge thy excellency, O maker, savior, and governor of all things, contained in heaven and on earth. And again we acknowledge and confess our own wretchedness, and in no way dare we call thee our father (who are far from being worthy to be thy servants), nor take upon ourselves the most honorable name of thy children, except through thy mere goodness. By adoption, thou hast received us into the great honor.\nIn this name. The time was when we were servants to wickedness and sin, by the miserable generation of Adam: we were also children of the devil, by whose instigation and spirit we were driven and compelled to every kind of mischief and offense. But that you, of your infinite mercy, by your only begotten son Jesus, made us free from the thrall of sin, and delivered us from the devil, our father, and by violence ridded us from his inheritance of eternal fire, and at last, you vouchsafe to adopt us by faith and baptism as members in the most holy body of your son: not only into the fellowship of your name, but also of your inheritance. And because we should have nothing to mistrust in your love towards us, as a sure token thereof, you send from heaven down into our hearts the most holy spirit of your son: Which (all servantly fears shaken off) boldly cries out in our hearts without ceasing, Abba, father. Which in English is as much to say, as O father.\nThis thy son taught us, by whom (as minister) thou givest us all thing: That when we were as it were born again by thy spirit and at the font in baptism, renounced and forsaken our father the devil, and had begun to have no father on earth, then we should acknowledge only our father celestial: By whose marvelous power we were made somewhat of right nothing: by whose goodness we were restored, when we were lost: by whose incomparable wisdom, evermore we are governed and kept, that we fall not again into destruction. This thy son gave us full trust to call upon him; he also assigned us away of praying to the; acknowledge therefore the desire and prayer of thy son; acknowledge the spirit of thy son, which prayeth to thy majesty for us by us: Do you not disdain to be called father of those whom thy son most resembles thy image? Vouchsafe to call his brethren, and yet we ought not to take pride in ourselves, but to give glory to thee and thy son.\nThat great gentleness: since no man can deserve anything from himself but that which is good, it comes from your only and free liberality. You delight rather in loving and charitable names than terrible and fearful ones. You desire rather to be called a father than a lord or master. You would rather have us love you as children than fear you as servants and bondmen. You first loved us, and from your goodness it comes, and your reward, that we love you again. Give ear, O father of spirits, to your spiritual children, who in spirit pray to you. For your son told us that in those who so prayed, your delight was present. Therefore, you showed yourself to the world to teach us all virtue and truth. Here now are the desires of unity and concord, for it is not fitting nor agreeable for brothers who share your goodness to desire anything other than what your son commanded us, nor otherwise.\nAs he appointed, ask in his name, and his goodness promised we shall obtain whatever we asked for. Since when your son was on earth, he desired nothing more fervently than that your most holy name should appear and shine, not only in Judea, but also throughout the world, besides us. By his encouraging and exemplary actions, we both desire this above all: that the glory of your most holy name may replenish and fulfill both heaven and earth, so that no creature dares to fear your high power and majesty, which do not worship and revere your eternal wisdom and marvelous goodness. For your glory, as it is great, has neither beginning nor end but ever flourishes in itself, neither increasing nor decreasing. Yet it makes no little difference that every man knows and magnifies it, to know and confess the only true God. And Jesus Christ, whom you send into the world, is as much to Him as we are.\nvs/as life eternal. Let the clear shining of thy name/shadow and quench in us all worldly glory. Suffer no man to presume to take upon himself any part of glory, for glory out of it is none but very sludge and rebuke. The course of nature also in carnal children this thing causes, that they greatly desire the good fame and honest reputation of their father: for we may see how glad they are, and how they rejoice, how happy also they think themselves if chance their fathers any great honor, as a goodly triumph or their image and picture to be brought into the court or coming place with an honorable preface or any other noble royalty whatsoever it be. And again we see how they wail, and how astounded and astonished they are if chance their fathers' slander or infamy. So deeply has this thing natural affection rooted in man's heart that the fathers rejoice in their children's glory, and their children in the glory of their fathers. But for as much as the ghostly love and affection\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. I have made the necessary corrections while staying faithful to the original content.)\nof God, far surpasses and exceeds your carnal affection for seeing all this. Both because you lack the honor due to the [subject], and these wretches perish by their own madness and folly. The Jews never cease in their blasphemies and the resort of people, from spiteful and abominable babbling about your only son, whose very clearness of your glory this is. They cast in our teeth as a thing of great dishonesty, the most glorious name of your children, saying that it would be better to be called thieves or man-killers than Christian men and followers of Christ. They lay against us also that your son was crucified, which is to us great glory and renown. We may take your mercy as the origin and cause of all this, and acknowledge you as the father of all our health. We worship also your son.\nWe receive your authority into our hearts, but we pray in heaven, good father, that you show mercy to those who both leave and forsake the worshiping and homage of false images. May they honor and revere only your majesty alone, and the truths revealed by your spirit renounce their superstitious use of the law. May they confess God, from whom all things come, and confess the Father, by whom we receive all. May they confess the Holy Ghost, partaker and fellow of the divine nature. Let them worship in three persons, one and equal majesty, and acknowledge three persons as one proper person, so that every nation, every tongue, every sect, every age, old and young, may with one consent acknowledge and praise your most holy name. I would to God that we, who bear your name as your children, were not dishonor to your glory among those who know it. Likewise.\nA good and wise son is his father's glory and honor, but a foolish and unthrifty child brings dishonor and shame. He is not a natural and proper child who does not strive to follow and be like his father in wit and conduct. But your son Jesus is a kind and natural child, for he is a full and perfect image and similitude of whom he is like and represents. We, who have become your children by adoption and not by nature, confirm ourselves after his example. We endeavor as much as lies in us to come to some likeness of you. Just as you are most perfectly exalted and glorified in your son Jesus, so, to the extent that our weakness allows, you may be glorified in us. But the ways in which you may be glorified in us are if the world perceives that we live according to your teaching and doctrine, that is, if they see that we love the above all things and our neighbor.\nbrother, no less than ourselves, and bear good will and love to our enemy and adversary. Do well to those who do us injury and wrong: For these things your son commanded us, when he provoked us to follow and resemble our father in heaven, who commands his son to shine upon good and evil: And how great a shame and dishonor are they to your glory, who, having professed and taken upon them your name, nevertheless do robbery and theft, commit adultery, quarrel, study to revenge, forswear themselves by your most holy name, among other things slander and backbite, have their belly as their god, despise the poor, and do service and homage to worldly riches. Truly, the common sort of people esteem God after the living and conditions of his servants. For if they perceive that those who have professed your name live viciously, then they cry out and say.\nWhat is the god of such manner that he has such worshippers? Contempt on such a master that has such unruly servants: Out upon such a father whose children are so lewd: Banished be such a king that has such manner of people and subjects. Therefore, considering this, your son taught us likewise, both living and dying, to ever glorify your name, and all that we might, should endeavor by chaste and blameless conditions, to advance and praise the clarity of your glory, saying to us: Let your light shine in the sight of men, that they may see your good works, and in those glorify your Father in heaven. But in us, good father, there is no light at all, except it please you to send us any, who are the continual and everlasting spring of all light: nor we of ourselves can bring forth any good works. Therefore, good Lord, we pray thee, let your goodness work in us, and thy clear light shine in us: as in all things that thou hast created, does thy eternal and unchanging light shine.\nendless power/ thy wisdom unable to be expressed and thy wonderful goodness, which most specifically/ yet thou vouchsafest to show to mankind. Now wherever we look, all things glorify thy name: the earthly spirits both day and night never cease praying their Lord and King: wondrous also and heavenly intelligence that we behold; moreover, the disagreeing concord of the elements; the flowing and ebbing of the sea; the bubbling of rivers; the enduring courses of waters; so many diverse kinds of things/ so many kinds of trees and of herbs/ so many of creatures/ and to every thing the proper appointed and set nature: As in the adamant stone to draw iron/ ye herbs to cure and heal diseases and sickness; All these things I say/ what other things do they show to us than the glory of thy name/ & that thou art only very God/ only immortal/ only of all power and might/ only wise/ only good/ only merciful/ only just/ only true/ only marvelous/ only to be loved.\n\"and have received in reverence. Then father, we may well see that he wrongs your glorious name, whoever takes upon himself the name of any of these [names], for though there be in us any of these virtues mentioned, yet all that comes to us from your liberal goodness. Grant now, father, that your name may be glorified on every side, and that the light and glory of your name may appear and shine in our manners and living as it shines in your angels and in all things that you have created and made. May our example, which moves and stirs those who behold and contemplate this world of wondrous and marvelous workmanship, cause them both to confess their own misery and wretchedness and marvel at your liberal goodness. And by these means, they may, together with us, glorify the most holy name of your Son and of the Holy Ghost, to whom all honor and glory is equally due.\"\nGlory is due to you forever. Amen.\n\n\"Advent at your reign, O father in heaven, who art the only cause, maker, savior, restorer, and governor of all, both in heaven and on earth, from whom comes and proceeds all authority, power, kingdom, and rule, as much over uncreated things as over created things, as much over invisible things as visible things. Whose throne and seat of majesty is the heaven: and the earth as footstool: whose royal scepter and mace is your eternal and most established will, which no power is able to withstand. You promise your people by the mouths of your prophets, for the health of creation, a certain spiritual realm which should bring liberty to those who were yours and born anew in it, and should deliver them out of the tyrannous hand of the devil, who in times past ruled as prince in the world, sore entangled and enmeshed in sin. And to the obtaining and establishing of this realm, you vouchsafe to send from heaven down to the earth your only Son.\"\nWith the loss of his own life/redeemer, we were before servants of the devil/should make us the children of God: and verily, your son/while he lived here on earth/was wont to call his gospel the heavenly kingdom, the realm of God: whose knowledge yet he said was hidden and kept secret from us/but notwithstanding, your children humbly require and with fervent desire/beseach the one who rules the realm/which our Lord Jesus Christ has appointed to dwell in this realm. And what all obstinate and rebellious spirits, and all malicious and evil desires/which hinderto and at this day make war and insurrection against your majesty, vexing and unsettling your commonwealth: what time your realm shall be in sure peace and tranquility: For verily, as yet the world/by all the means and subtleties it can/oppresses your children/wading here bodily in earth as yet: also corrupt and unclean affections, and old original sin.\nrebell and strive against the spirit: as yet noxious and wicked spirits, which thou hadst banished and put out of the heavenly city, assail with fiery darts those whom thou, in thy mere goodness, hast delivered from this world and hast appointed as chosen people and partakers of thy kingdom. Grant, Father of all might, that they, whom thy goodness once delivered from the tyranny of sin and assigned to dwell in thy kingdom, may continue and steadfastly abide in their liberty and freedom; and that none, leaving and failing thee and thy Son, return again in the tyrannous service of the devil: and so both we, by thy Son, shall reign in it to our wealth, and thou in us to thy glory: for thou art glorified in our bliss, and our bliss is of thy goodness. Thy Son Jesus taught us to despise the realm of this world, which stands by riches and is held up by the garrisons of men.\nHostes and armor, which is obtained, kept, and defended by pride and violence, and he, with the Holy Ghost, overcame the wicked spirit that ruled as chief and head in the world, before he, by innocence and purity of living, had the victory over sin, by meekness conquered cruelty, by suffering many spiteful rebukes recovered everlasting glory, by his own death restored life, and by his cross had triumph over the wicked spirits. Thus wonderfully have you, Father, waged war and overcome: in this manner you both triumph and reign in your son Jesus, by whom it has pleased you, of your goodness, to take us into the congregation of the dwellers in your kingdom. Thus also you triumph and reign in your holy martyrs, in your chaste virgins and pure confessors, who neither by their own strength nor power did overcome the fierceness and displeasure of tyrants, nor the raging or the wantoness of the world.\nBut it was your spirit, father,\nWho gave them to you for the glory of your name\nAnd the health of mankind,\nBoth the beginner and ender of all this in them:\nAnd we, father,\nEarnestly desire that your realm may flourish in us:\nWhich though we do no miracles,\nFor neither the time nor matter requires it:\nAlthough we are not imprisoned nor tortured,\nNor wounded nor burned,\nNor crucified nor drowned,\nNor beheaded:\nYet nevertheless,\nThe strength and clarity of your realm,\nMay shine and be noble in us,\nIf the world perceives that we,\nBy the help of your spirit,\nStand steadfast and sure against all assaults of the devil,\nAnd against the flesh:\nWhich always stirs and provokes us to those things,\nThat are contrary to the spirit,\nAnd against the world.\noften, whenever for your love we despise and set nothing by the realm of this world, and with full trust cling to the heavenly kingdom that you have promised us: as often also, as we forsake and leave honoring of earthly riches, and only worship and embrace the precious and spiritual learning of the gospel, as often as we refuse those things which seem sweet and pleasant to the fleshly and carnal appetite, and in hope and trust of eternal felicity we suffer patiently and valiantly all things, however hard: as often as we can be content to forsake our natural affections, and those which we hold most dear, such as our fathers and mothers, wives, children, and kinsfolk, for the love of thee. Likewise, as often as we oppress and restrain the furious and fiery brides of anger, and give mild and meek words to those who chide and might and power of thy realm. Thus it has pleased and liked thy wise father, by continual and grievous battle, to\nExercise and confirm, and steadfastly maintain the virtue and strength of your people. Increase such strength in your children, so that they may return stronger from their battles, for many do not know how great a liberty it is, and what dignity, and how great a felicity, it is to be subjects to the heavenly realm. This is the cause why they would rather be the servants of the devil than your children, inheritors with Jesus, and partakers of the kingdom of heaven. Among those two fathers who walk within the cloister of your church, and seem as chiefs in your realm, there are few (alas), who hold on their adversaries' side. As much as lies in them, abate, shame, and dishonor the glory of your realm. Therefore, we specifically desire and wish for that time, which you would alone know, in which, according to the promise of your son, your angels shall come and clean the floor of your church, and gather to gather into your barn.\nthe pure corn divided and separated from the cockle & pluck out of thy realm all manner occasion of slander. What time there shall neither be hunger nor poverty: no necessity of clothing: no disease: no death: no pursuer: no hurt or evil at all, nor any fear or suspicion of hurt but than all the body of thy dear friends heaped together in their heads, shall take fear which thy goodness had appointed them or the world was made. This fortunate and happy day which thy son Jesus promised should come, we, thy children, greatly desire, who dwell here in earth as outlaws in exile, sore longing with the hugeness of the earthly body, suffering in the mean time many grievous displeasures and sorrowing that we are withdrawn from thy company, whereof then we shall have perfect pleasure and fruition. When face to face we shall see and behold our king and father, reigning in his great glory. And yet we have not this hope and trust in our own merits and deserts, which we\nYou know truly and only through your generous kindness: It pleased you to bestow your own son Holy for us, and to send us the Holy Ghost as pledge and token of this inheritance. And if it pleases you also to grant that we may steadfastly and without wavering continue in your son Jesus: then you cannot depart from the company of your realm. To whom, with your son and the Holy Ghost, all renown, honor, and glory is due in the world without end. Amen.\n\nYour will be done, as in heaven so on earth. O Father, who art the nourisher and order of all, in whom it pleases your son to acknowledge as his brethren, and he acknowledges all those who in pure faith profess your name in baptism: Your children here on earth call and cry out to you dwelling in heaven, a place far beyond all changeable mutability of things created, desiring in deed to come to your heavenly and celestial company, which is defiled with no manner of spot of evil, for they know well.\nThat nothing can be taken and received into such great tranquility and quietness as only those who, while they live here, labor to be such: Therefore, it is all one realm, both of heaven and earth, saving this difference: that here we have severe and grievous conflict with the flesh, the world, and the devil; and there, though there is nothing that might disturb or defile the wealth of blessed souls; yet, regarding the full perfection of felicity, there is some manner of lack, which is that all the members and parts of your son be gathered together, and that the whole body of your son be safely and soundly joined to his head. Whereby neither Christ shall lack any of his parts and members, nor shall good men's souls lack their bodies: which likewise, as they were ever here on earth partners in their punishments and afflictions, so their desire is to have them companions of their joy in heaven. And they finally, in this world, go about to follow.\n\"Unite and conform to the will of the heavenly kingdom, which all the time they live bodily on earth, as becoming natural and obedient children, study with all diligence to fulfill those things which they know shall please you, and not what their own sensual appetite gives them, nor questioning or disputing why you would want this or that to be done, but thinking it sufficient that you would want it, whom they know surely desires nothing but what is best. And what your will is, we learned sufficiently from your only begotten and most dear Son. He was obedient to your will even to his own death, and thus he said, for our learning and instruction: 'Father, if it may be consistent with your will, let this cup of my passion be taken away from me; yet your will be done, not mine. Therefore mankind must be ashamed to set forth their own will, if Christ our Master was content to cast his own will aside and submit to yours. The flesh\"\nThe person has his own will and delight, which man naturally desires to keep and follow. The world also has its own will, and the devil his will, far contrary to yours. For the flesh lusts against the spirit which we have received, and the world entices us to set our love on fleeting and transient things, and the devil labors to bring me to everlasting destruction. It is not enough that in baptism we have professed that we will be obedient to your precepts and there renounced the devil's service, except we labor all our life to perform steadfastly what we have professed. But we cannot perform it unless you give us strength to help us in our purpose, so that our will has no place in us but let your will work in us that which your wisdom judges and thinks best for us. Whoever lives after the fleshly and carnal appetite are dead to the world, and not as your children. You and we thy.\nchildren, as long as we are here on earth, have among us little business and engage in carnal delight: which labors to prevent your will: but grant, good father, that yours may always overcome and have better, whether it pleases us to live or die, or to be punished for our correction, or be in prosperity, to the end that we should give thanks for your liberal goodness. And they follow and obey the will of the devil, who sacrifice and pay homage to idols, which wickedly betray your most honorable son, and for envy and evil will, go about to bring their neighbor into peril and destruction: and so they may soon become rich, care not whether they do right or wrong, and are all filled with corrupt and unclean thoughts. But this is your will, father, that we should keep both our body and mind chaste and pure from all uncleanness of the world, and that we should prefer and set more by yours and your son's honor than all other things beside.\nAnd that we should be angry with no man, or envy or revenge any man, but always be ready to do good for all; and to be content rather with torments, hunger, imprisonment, and baptism, and death, than in anything to be contrary to your pleasure: And that we may be able every day more and more to perform all this, help us, O Father in heaven, that our flesh may ever more and more be subject to the spirit, and our spirit of one assent and one mind with yours. And likewise as now in diverse places your children, who are obedient to the gospel, obey and do according to your will: so grant them may do in all the world, that every man may know and understand that you alone are the only head and ruler of all things; and in like wise as there are none in heaven who mutter and rebel against your will, so let every man here on earth, with good mind and glad cheer, obey your will and godly precepts. Nor we can not effectively and fully mean what you, good Lord.\nYou williest not object if we pull and draw ourselves towards you. You command us to be obedient to your will and pleasure, and indeed we are not worthy to be called children, but if in all things we follow and obey our father's bidding: but since it has pleased your goodness to take us into such great honor of your name: let it also please your gentleness to give us a ready and steadfast will, that in nothing we exceed or are against that which your godly and divine will has appointed us, but that we kill and mortify our fleshly and carnal lusts, and by your spirit be led to do all good works and all things that are pleasing under your sight. Whereby your father may acknowledge us as his natural children, and not out of kindred, and your son as kind and good brother: that is to say, that both may acknowledge in us his own proper benefit, to whom with the Holy Ghost equal and indifferent, glory is due for ever.\nAmen.\nGive us this day our daily bread. O Father in heaven, who out of your exceeding goodness have freely provided for all things that you have created, grant us, your children, chosen to dwell in your celestial and heavenly house, some spiritual and goostly food, that we, obeying your will and precepts, may daily increase and grow stronger in virtue, until we have obtained and gathered a full and perfect strength in our Lord Jesus Christ. The children of this world, as long as they are not bathed nor out of their friends' favor, take little care of their food and drink: since their fathers, with tender love towards them, make sufficient provision for them. Then much less ought we to be careful or studious, whom your son Jesus taught should cast away all care for the morrow's meal, persuading and assuring us that so rich a Father, so gentle, so good, will provide for us.\n\"loving and he had such great concern for us, and he sent meat to the little birds, and so willingly clothed the lambs in the meadow, would not suffer his children, whom he had endowed with such honorable a name, to lack meat and bodily apparel. But set aside all things that pertain to the body. We should especially and above all seek and labor about those things which pertain to your realm and the justice thereof. For as for the justices of the Pharisees, which savour all carnally, you utterly despise and set nothing by. For the spiritual justices of your realm are upheld by pure faith and unfained charity. And it were no great matter or show of your plenty, to feed with bread made of corn the body, which although it perished not for hunger, yet it must needs die and perish within short space, either by sickness, age, or other chance. But we, your spiritual and ghostly children, desire and crave of our spiritual father, that spiritual and:\"\ncelestial breed/ By which we are truly relieved/ Whose breed is your word full of all power/ Both giver and nurturer of life: Which breed you vouchsafe to send down to us from heaven/ At what time we were like to perish for hunger. For verily/ The breed and teaching of the proud philosophers and Pharisees/ Could not suffice and content our mind: But that breed of yours/ Which you send/ Restored us to life/ Of which whoever partakes shall never die. This breed relieved us: By this breed we are nurtured and fattened: And by this we come up to the perfect and full strength of the spirit. This breed, though daily it is eaten and distributed to every cell of the soul/ Yet if you do not give it/ It is not wholesome or profitable. The blessed body of your dear son is the breed/ From which we are all partakers/ It dwells within your large house of the church. It is one breed that indifferently\nBelongs to us all alike, as we are one body made of diverse and sundry members, but quickened with one spirit: and though all come from this source, yet to many it has been death and destruction, for it cannot be relieved but to such as reach it with your heavenly grace. Your son is truth and truth is the breed and teaching of the gospel, which he left behind him for our spiritual food, and this truth likewise has been unsavory to many, who have had the mouth of their soul out of taste by the fire of corrupt affections. But if it pleases the good father to give forth this truth, then it must of necessity be sweet and pleasing to the eaters: it shall comfort those who are in tribulation, and lift up those who are slidden and fallen down, and make strong those who are sick and weak, and finally bring us to everlasting life. And forasmuch as the impotence of human nature cannot attain to this truth, unless it is revealed by divine grace.\nand the weakness of man's nature is always ready and apt to decline into the worse. The soul of man, so continually assaulted and laid low by many subtle engines, it is expedient and necessary that you daily give strength and health to this breed. Which yet you give in vain, except it is also given by you. Many there are who receive the body of your son and hear the word and doctrine of the gospel, but they depart from thence no stronger than they came, because they have not deserved that you, good father, should privately and insensibly reach it for them. This breed, O most benign father, give your children every day until that time comes when they shall eat of it at your heavenly and celestial table: Whereby the children of your realm shall be filled with the plentiful abundance of everlasting truth. And to taste the fruit thereof, it would be a marvelous felicity and pleasure, which has need of nothing else at all, neither in heaven.\n\"For in the Father alone is all thing, from whom is right nothing to be desired, which with Thy Son and the Holy Ghost reigns forever. Amen.\n\nForgive us our debts, as we have forgiven our debtors. This is Thy will and mind, O Father in heaven, who art the maker of peace and favorer of concord, that Thy children, whom it has pleased Thy goodness to couple and join in the bodies of one assent, and whom Thou quickenest with one spirit, and with one baptism purgest and makest clean, and in one house of the Church accompaniest, and with the common sacraments of the Church dost nourish: and whom Thou hast indifferently called to the inheritance of the kingdom of heaven, because they should be of more strength, and should live together in Thy house of one mind: and that there should be no strife or contention among the parts and members of one body, but each to live in charity with another. Yet in so much as they are willing to keep still\"\ntheir mortal body cannot be chosen but by reason of the weakness and frailty of nature among displeasure & offenses shall chance, for though the clarity of brotherly love & concord be not utterly extinct and quenched, yet it is made faint and cold, and like in conclusion to be quenched: Except you, father of your great gentleness & mercy, should daily forgive those who every day offended you; for as often as we offend our brother, so often also we offend and displease you, who commanded us to love our brother as ourselves. But your son, knowing well enough the imbecility and weakness of this member, showed us a remedy therefore, giving us sure hope that your goodness would remit and forgive us all our offenses, if we on the other hand with all our heart would forgive our brother, whatsoever he trespasses against us. This is a very equal and indifferent way to obtain pardon and forgiveness, which your son Jesus has assigned.\nFor how can any man be so bold to ask his father to withdraw his reverging hand from him, if he himself goes about to revenge a little offense against his brother, or who is of such shameless boldness that would not be afraid to say to the father, \"Slake thy anger,\" when he continues in rancor and malice still towards his brother? And how can he surely boast and avenge himself as a member of thy son, who, being free from all sin himself, prayed thee to forgive the thieves on the cross, if he himself is entangled in sin and a sinner could not find in his heart to forgive his brother against whom now and then he offends? Therefore thy son gave us this in commandment, that we should leave our offering even at the altar, & hire us up.\npace to our brother and labor to be in peace with him, and then return again and offer up our reward: Law now follow that which your son has taught us, we endeavor to perform what he has done, if you acknowledge the covenant and bargain made by your son, as we doubt not but you do. Grant us, we beseech you, that thing of which we had full hope and trust through your son: Thus he bade us pray when he answered not a few times, that we should obtain whatsoever we desired of you, in his name he made us bold to pray to thee, vouchsafe to you by him, to forgive those who call upon thee. We acknowledge our own imbecility and feebleness, whereby we well perceive into how shameful and abominable offenses we were like to fall, except we were preserved by your goodness from greater sins. The same meekness you left in us as a remedy against the pride which we were in danger of falling into daily. We offend and fall, to the intent that every day we might glorify you.\n\"Grant, father, that we may forgively forgive our brethren, that we may be in peace and unity among ourselves, we may have mercy evermore towards us, and if in anything we offend thee, amend us with thy fatherly correction, so that thou utterly forsake us not, nor disinherit us, nor cast us into hell: once in baptism thou hast remitted us all our sins, but that was not enough, for thy tender love towards us, but thou hast also shown a sure and ready remedy for the daily offenses of thy children. For which we thank thy great mercy, which thou vouchsafest by thy Son and the Holy Ghost, to endow us with so great benefits, to the everlasting glory of thy most holy name. Amen.\n\nDeliver us, we pray thee, from temptation, O good father in heaven, although there is nothing that we greatly fear, having the merciful unto us, and while mutual love and charity each with other makes us thy children of more strength against every evil assault, yet when we consider\"\nThe weakness and frailty of human nature, and our ignorance, are reasons why your goodness may deem it worthy of your love and compassion throughout this life. In this life, we are constantly being led astray in a thousand ways, and so we can never be utterly certain and careless. This life is surrounded by the devil's snares, who never ceases to tempt us. We recall how severely the devil assailed your servant Job. We remember how Saul, your elect and chosen servant, was cast out of your light. We cannot forget how David, whom you called a man after your own heart, was drawn into the great sin of adultery. We consider how Solomon, whom you granted wisdom above all men at the beginning of his reign, was brought to such madness and folly that he committed idolatry.\nWe remember also what befell the chief and head of your apostles, who after professing so valiantly that they would die with their master, yet thrice forswore him. These and many others, when we consider, we can neither fear nor endure the jeopardy of temptation. And your fatherly love would always urge us to be in this fear, because we should not begin to trust in our own help, but rather defeat and arm ourselves against every onset of temptation with sobriety, watch, and prayer. By doing so, we should neither provoke our enemy, remind our own weakness, nor be overcome in the storm of temptation, trusting in your aid, without which we are unable to do right at all. You suffer most among temptations to fall, either to prove and make steadfast the suffering and patience of your children, as Job and Abraham were tempted, or by such scourges to correct and chasten our offenses. But how often\nWhatever troubles you endure, we pray that you bring them to a good and fortunate conclusion, and give us strength equal to the temptation and weight of the evils that come upon us. It is no small danger when we are threatened with loss of our goods, wealth, imprisonment, bondage, and bodily torment, as well as horrible and fearful death. But we are in equal peril when prosperity laughs at us as much as when we are excessively fearful of trouble and adversity. They are an innumerable sort that fall on every side: some, out of fear of punishment, sacrifice to wicked devils; some, overwhelmed and astonished by evils and vexations, blaspheme your most holy name; and again, some, drowned in excessive worldly wealth, set at naught and despise your gifts of grace, and return again to their old and former filthiness, like the son who, after a time, had spent and reveled out all his father's substance.\nby unthrifty and unwelcome rule, he was brought to such misery and wretchedness that he envied swine their chaff. We know well, good father, that our adversary has no power over us at all but by your suffrance. Wherefore, we are content to be put to whatever jeopardy it pleases you, so long as it will seemly to your gentleness to measure our enemies' assault and our strength. For so though we may be sometimes weak in the first encounter, yet your wisdom in the conclusion will turn it to our wealth. So your most dear and honorable son was ever won to overcome the devil: thus the flesh, and thus the world, that when he seemed most oppressed, he then most specifically triumphed, and he fought for us, he overcame for us, and triumphed for us: Let us also overcome by his example with your help, and by the Holy Ghost proceeding from both for ever. Amen\n\nSave us from evil. O almighty father, it has pleased your mere and liberal goodness once when we were rid of sin to deliver us.\nby thy son Jesus Christ, out of the hands of our most foul and unclean father the devil, and to elect and take us into the honor both of thy name and thine inheritance: but yet of this condition that all the while we live here on earth we should be in continual battle with our enemy. Nothing trusted but that thou wilt perform that which we desire of thee. Amen.\n\nThus ends the exposition of the Pater Noster.\nImprinted at London in Fletestreet, in the house of Thomas Berthelet near to the Cundite, at the sign of Lucrece.\n\nCum priveilegio a rege in du.", "creation_year": 1526, "creation_year_earliest": 1526, "creation_year_latest": 1526, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "A sermon had at Paul's by the commandment of the most reverend father in God, my lord LeGate, and said by John, the bishop of Rochester, on certain heretics who were abjured for holding the heresies of Martin Luther, that famous heretic, and for keeping and retaining his books against the ordinance of the bull of Pope Leo X.\n\nBy the privilege of the king's indulgence.\n\nMy dear brother or sister in our Savior Christ Jesus, whoever you may be, it shall fortune to read this quire, may our Lord in His great mercy grant you His grace, that the reading of it may profit your soul in some way.\n\nFirst, I beseech you not to misconstrue my intent in putting forth this quire to be printed, but that you take it to the best. For verily, my will and mind is, that some fruit may arise among the Christ's people, to whom (though unworthy), I am ordained a minister for my little portion.\nMy duty is to endeavor, within my power, to resist these heretics who do not submit to the church of Christ. If we continue to let them sow their ungrateful heresies in every place and destroy souls, which were so dearly bought with the most precious blood of our Savior Christ Jesus, how terribly will they lay this upon our charge when we are called to account for this matter? It will be much reproachful and worthy of punishment if we do not give diligence for the defense of the true Christian people from these heresies, as these heretics give for their corruption, especially since we are certain that our labor shall not be unrewarded. As St. Paul promises, \"Every man shall receive his own reward according to his labor\": 1 Corinthians 3:8.\nAnd so much the more diligence we must give, because the wretched nature of man is more prone to every thing that is not, than it is to that which is of greater fruit. The dry and tender is not more ready to be kindled with the least spark of fire, than we are ready to be incited to all evil. Our hearts, by the old corruption of sin, are of that mold that they without any great diligence of themselves bring forth all manner of vices; but nothing that is virtuous is, without great labor.\nAnd assuredly these heresies are like stinking weeds, which spring up by themselves: for these evil weeds require no setting, no sowing, no watering, no weddings, nor such other care as good herbs do. And where they have entered any ground, it is truly heard to deliver that ground from them: even so it is of these heresies, they require no planting, they require no watering, they require no tending, nor weddings, but rankly spring up by themselves, of a full light occasion. Contrary wise it is of true doctrine of God, this is like unto the good herbs which will not every where lightly grow, but they must be set or sown in a chosen earth, they must be watered, they must be tended, and have much attendance, or else they will soon perish. You may see this evidently by the beginning of Christ's church.\nOur Savior, when he himself sowed his doctrine, complained about the hardness of men's hearts and said: \"My word, Jo. It takes no root in you. And at a certain time, a great number of his disciples forsook him and cast him up: For your hearts could not savor his doctrine. If this doctrine, sown by this mighty and wise sower, took no effect in these persons' hearts, you may see that the earth of Galatia, because this doctrine, which he had sown among them, soon withered in their hearts? O insensible Galatians, what ensnared you so that you do not obey the truth? O you foolish people, who has thus bewitched you that you do not obey the truth everywhere? And everywhere, the same Saint Paul fights against the heretics and is very solicitous and careful lest the flock of Christ be corrupted by their heresies.\"\nIn so much as he says to you, Corinthians: I fear, lest as the serpent deceived Eve by his cunning, so your senses be corrupted by these heretics, and so fall from the simplicity that is in Christ. And therefore a little after, he calls them Pseudo apostles and deceitful workers, transforming themselves into the apostles of Christ. That is, false apostles, deceitful workers, pretending to be the messengers of Christ, but in truth are not.\nIf there were such peril of heretics in the time of Saint Paul, as it does appear in all his epistles; and if heresies took root so lightly in the hearts of men; and if the seat of the doctrine of Christ grew and sprang with such difficulty in the hearts of the people, who were in that marvelous and plentiful time of all grace; what wonder is it that likewise now, in this miserable time, heretics multiply, and their heresies spread? When it was prophesied before, not only by our Savior Christ, but also by Saint Peter in his epistles, and by Saint Paul in both, and by Saint Jude, that such heresies would rise, and especially towards the end of the world. Now therefore, when so little diligence is done about the ministry of this true doctrine, it is necessary that all who have charge of Christ's flock endeavor to withstand these pernicious heresies.\nIn this sermon, the most reverend father in God, my lord legate, has diligently labored and intends to persist and continue in doing so, to the full extent. For heresy is a dangerous weed, it is the seat of the devil, the inspiration of wicked spirits, the corruption of our hearts, the blinding of our sight, the quenching of our faith, the destruction of all good fruit, and ultimately the murder of our souls. Therefore, to resist this wicked seat, by the motion of various persons, I have put forth this sermon to be read, which, due to the great noise in the church of Paul's, could not be heard when it was said.\nAny disciple of Luther who thinks that my arguments and reasons against his master are not sufficient, first let him consider that I formulated them to be spoken to a multitude of people. In Ignatius' epistle to the Hereneums, he says: \"Therefore, whoever affirms anything contrary to these things, though he be worthy of belief in faith, though he fasts, though he keeps his virginity, though he performs signs, though he prophesies things to come, for all this let him be considered as a wolf intending corruption among a flock of sheep.\"\nWhen Luther lacks the following conditions mentioned below, as we will prove later, he is not to be considered trustworthy. He does not meet these conditions because of his repugnant doctrine, nor does he discipline his body through fasting, nor does he maintain his virginity, nor does he perform miracles, nor does he function as a prophet of future events. And yet, he teaches contradictory doctrines to the church's doctrine. He is to be regarded as a wolf corrupting Christ's flock. Farewell in our Lord Jesus.\n\nLook upon your faith, it has made you safe.\nThese words are written in the gospel. Read them in the church on Quinquagesima Sunday. They may be translated into English as follows: Open your eyes, your faith has saved you. In the Gospel according to Luke, the Savior performed a miracle upon a blind man. He relates that a blind man sitting by the roadside heard a noise of people passing by and asked what it was. He was told that Jesus of Nazareth was passing by that way.\nHe gave faith to this word, and cried for mercy, saying: \"Jesus, the son of David, have mercy on me.\" Part of this people went before our Savior in the way, and part came after Him. Those who went before, as the gospel says, rebuked the blind man, and he much rather cried for mercy, saying: \"The son of David have mercy on me.\" Our Savior, standing, commanded this man to be brought to Him. And when he was brought to His presence, our Savior asked him what he wanted. \"Sir,\" said this man, \"that I might regain my sight.\" Then did our Savior perform this miracle on him and said the above-mentioned words: \"Receive your sight; your faith has saved you.\" And immediately this blind man was restored to his sight and followed our Savior in the way with the other people.\nBy this word and others, Martin Luther has taken occasion of many great errors. In doing so, he has blinded many a Christian soul and led them astray, asserting that faith alone justifies us and is sufficient for our salvation. This gospel, therefore, can sufficiently instruct any reasonable person what faith suffices and what it does not. It is remarkable for this purpose if we observe and carefully consider each mystery of it.\n\nFirst, let us consider this multitude in itself. Among them were those who went before our Savior Jesus, representing the fathers and the people of the Old Testament, who passed through this world before the birth of our Savior Christ. Those who followed after signify the fathers and the people of the New Testament, who succeeded the birth of Christ.\nBoth these make up one people: For they are all of one faith. Though those who came before believed that Christ should come into this world and die for man, those who follow believe that Christ has come and suffered his death for man. Nevertheless, there is some difference between these two: For those who went before were under the law of Moses, which was a law of fear and rigor, as Saint Paul says to the Hebrews: \"Whoever has transgressed the law of Moses, if he is convicted by two or three witnesses, he shall surely die, without mercy.\" And in token of this, it is said of those who went before: \"And they who were rebuking him, they also called the blind man who was crying out for mercy.\" But those who followed Christ were and are under the law of grace and mercy. For our Savior was born into this world bringing all grace and mercy with him.\nAnd therefore, to show a difference between these two people, Saint John says: The law was given to that people by Moses; but grace and true performance of all promises rose to us by our savior Christ. All things were shown to that people by figures and shadows, as Saint Paul says: All things pertained to them in figure. Until we (who succeed the coming of our savior), the same things are disclosed and made open to us. And there is good reason why. For those who follow a light see more clearly by that light than those who go before. That people could not well and easily bear the weight and strict commandments which were laid upon their shoulders. And therefore, Saint Peter in the Acts of the Apostles says: Neither we nor our fathers could carry [the burden]: The burden of the law of Moses was so heavy that neither we nor our forefathers could sustain them.\nBut now to us, the laws of Savior Christ are made easy by the abundance of grace and the sweetness of love which the Holy Ghost has put in our hearts, as Saint Paul says: \"Charitas Dei diffusa est in cordibus nostris per spiritum sanctum,\" which is to say, \"the love of God is spread in our hearts by the Holy Ghost, which is given to us.\" And this is a great preeminence that we have above that people. This multitude that follows Christ on the way and is in transition is the succession of Christ's church, which has continued and shall continue to the end of the world, even like a flood that passes continually; the waters go and pass, but yet the flood continues and retains its name; so the succession of Christ's church ever continues and is called the Catholic church, though the people renew yearly. Thus much I have said for this multitude, among whom our Savior Christ was.\nNow let us briefly consider what this blind man signifies and means for us, heretics, under the following conditions mentioned in this gospel. I say first that this man was singular in his opinions, and so are the heretics. Singularity and pride are the root of all heresy. When a man studies to be singular in his opinion and refuses to conform himself to the multitude of good persons, he falls into heresy.\n\nSecond, this man was blind and had lost his sight. And similarly, the heretics, through the error of false doctrines and perverted heresies, are blinded in their hearts and lack the clear light of faith.\n\nThird, this man sat out of the right way and walked not. Likewise, the heretics sit out of the right way and walk not on the journey toward heaven.\n\nFourth.\nthis was divided from this people among whom Christ Jesus was: And so are the heretics likewise: they are divided from the church of Christ with whom our savior Christ continues to the world's end. Thus I suppose this man (who was singular in his way, divided from Christ for these four conditions) represents the heretics.\n\nIn the third place, we may easily perceive what great diversity there is between the Catholic church and the heretics.\n\nFirst, those who belong to this multitude and to the Catholic church are of one mind and opinion concerning the substance of our faith, agreeing to come together in one doctrine. The heretics are singular and have opinions of their own; they are not only repugnant to the church but to themselves, as we shall show hereafter.\nIt is a very truth that one wise man has said: Omne verum omni vero concordat / falsum autem tam a se ipso quam ab ipsa veritate discrepat: Every truth agrees with every other truth; but falsity is both repugnant to itself and to the truth. Secondly. The church is in the clear brightness of faith. Heretics are blinded by their false and erroneous opinions. For as truth gives light and brightness, so falsity blinds and brings one into darkness. Thirdly. The church is on the right way. Heretics are off the right way. Fourthly. The church walks and profits in its journey toward the country of heaven. Heretics sit in the seat of pestilence / in the seat of pestilence / and prophesy nothing in this journey / but rather sink deeper and deeper toward the pit of hell. Fifthly.\nThe church has in it the presence of Christ and shall continually until the end of the world. Heretics are divided from Christ in this present time and will be excluded from his sight forever. These five differences are so manifest in this gospel that we need not much declaration for the same.\n\nNow, in the fourth place, let us discuss how this blind man was restored to his sight, to perceive how an heretic may be restored to the true faith of Christ's church. This blind man was brought to his sight in four ways.\n\nFirst, he heard and inquired of the very truth of that multitude which passed by: \"He heard the people in passage and asked what this was.\" So must heretics do if they will be restored to the true faith.\nFor no where can the true doctrine of Jesus be learned / but in the church. Here must the word of God be learned. And this is wonderfully expressed in this gospel by mystery. It is certain that the people of the Jews, when the manna was sent to them from above and they saw it in the likeness of the coriander seed, they made this same question: What is that? And of this question that seed took this name, and was called manna. Now manna signifies in figure the word of God. Whoever therefore will learn the true doctrine of the word of God, he must inquire it from this multitude, that walks in the right way: that is to say, of the Catholic church. Without a doubt, out of the church this truth cannot be learned.\n\nSecondly, this blind man cried for mercy: so must the heretic do: he must beseech our savior Christ to enlighten his heart by clear faith, & to remove from his heart the blindness of all errors and heresy.\n\nThirdly,\nOur Savior commanded that this blind man should be brought to him: And so must heretics be brought back to the ways of the church. But who does our Savior command that this should be done by? Truly by those set in spiritual authority: as now Father in God, my Lord Legate, having this most sovereign authority, has endeavored to bring these men here present, and others who were out of the way, back to the ways of the church. The heretics contend that it shall not be beneficial to do so: but they would have every man left to his liberty. But it may not be so: For the nature of man is more prone to all wickedness than to any goodness. And therefore many must be compelled, according to the gospel's saying in another place: Compel them to come in. If every man should have liberty to say what he would, we would have a marvelous world. No man should be restrained for heresies.\nSaint Paul, considering the propensity of human hearts to be infected with heresies, frequently warns us to avoid the dangerous infectious influences of heretics. He often pronounces excommunication against them for spreading such perverted doctrines among Christian people. Therefore, it is not fitting for any man to have the liberty to speak on matters concerning our faith, regardless of his preference; instead, he must be compelled to conform to the wholesome doctrine of the church.\n\nFurthermore, this blind man, when he was brought to our Savior, had not yet regained his sight, but he fully assented with his whole will to the same. And to this end, our Savior asked him, \"What do you want me to do for you?\" In the same way, the heretic must do if he wishes to have spiritual sight: he must fully assent to the doctrine of Christ's church.\nHe may be compelled to come bodily, but if he does not also come with the feet of his soul and fully assent to the church, he cannot have this true faith. The faith of the church is not made our faith, but by our assent; this assent comes from us and is the womb of our soul. And therefore, it is not absolutely said, \"faith,\" but \"thy faith.\" The faith of the church (which, by your assent, is made your faith) keeps you safe.\n\nIn the fifth and last place, as concerning Martin Luther's opinion of faith, I will speak a little. To rehearse his reasons and so on:\n\nThe first is this. Luther misleads the people regarding faith in his common sermons, making them believe it is an easy matter to believe and have faith, and thus they care for no good works at all. But where he delves into and discusses this matter in detail, he makes it a hard matter.\nFor in the declaration of Psalm 6, he says these words: \"This is certain / no one can reach God's mercy without being deeply afflicted and thirsting: as it is written, 'As a deer longs for flowing streams, so my soul longs for you, O God.' Who has this faith? Who comes to this high peak of faith / to desire the presence of God as earnestly as a heart that is chased, pursued, and covets to come to the earth? Here you may see the common people deceived, who are far from this point. But if faith alone justifies us, we cannot be repelled from this mercy when we are fully justified.\n\nSecondly. Why does Luther deny that works do not justify us? His reason is this. He says because they are our works: and whatever arises from us is but sin. Let him observe these words: \"Your faith.\" Our Savior says not only \"Faith,\" but \"Your faith.\"\nYour faith is a gift from God, but it is not made my faith or your faith, or his faith, as I said before. Instead, it becomes ours through our assent. Our assent, which comes from us, is what makes faith ours. Therefore, at the very least, one of our works joins with faith in justifying us.\n\nThirdly, St. Paul in the epistle clearly condemns this opinion, for he says, \"Faith, hope, and charity are three different things: Faith, hope, and charity are these three things.\" He goes on to say, \"If I have faith so as to move mountains, but do not have charity, I am nothing.\" Whoever has charity has good works; as the same Paul also proves at length in the same Epistle. Therefore, without good works, either done or in a willingness to be done, no one can be fully justified. And for this, St. Paul in the Epistle to the Romans expresses what faith justifies in a man.\nFaith, he says, operates through love: that is, faith that acts through love, and this is by performing good works. For a clearer understanding of these words, we will consider three types of people: one who is on the way, another who is near the way, and a third who is far from the way, and each of these has a belief. The Turk believes in God, and perhaps more constantly than many Christian men do. However, he does not believe in Christ, the Son of God, nor in the church's doctrine, which was undoubtedly inspired by the Holy Ghost. Therefore, his faith is not sufficient; he is far from the way. The heretic believes in God and in Christ, and is therefore closer to the right way than the Turk is. He sits by the side of the way, but yet his faith is not sufficient, for he does not submit to the church's doctrine, which is inspired by the Holy Ghost.\nYou heard through the gospel that the blind man, when he sat aside from the road, believed in Christ. He said, \"Jesus, mercy on me.\" These words indicate that he believed in both God and man. He was God in that he could restore his sight. He was man in that he called him the son of David. But this faith did not yet give him his sight back. He did not recover his sight until he was brought back to the way and joined this multitude, among whom Christ Jesus was, and gave his full assent. Therefore, the heretic, no matter how much faith he may have in God and Christ, if he is not coming into this way, if he is not joining this multitude of Christian people, if he is not made one of this number, if he has not given his full assent to the doctrine of the Catholic Church, inspired by the Holy Ghost, doubtless he lacks the sight of true faith.\nBut if he has fully assented to believe in God the Father and in Christ Jesus his son, and in the doctrine of the church, which was devoutly inspired by the Holy Ghost: then this miracle is done upon him. He is restored to the sight of clear faith. This is the faith, good brethren, that may make you safe and restore you to perfect sight. Therefore, if you have this faith, I may say now to each of you: Respice, fides tua te faciam: Open thine eyes, thy faith has made thee safe. It is not the faith that the Turk has, nor the faith that the heretic has, but the Catholic faith of Christ's church that shall save thee: which faith is made thine, if thou truly come unto the right way, if thou firmly join thyself with the Catholic church, if thou entirely make thyself one of this noble company, if thou uprightly walk by good works doing, if thou freely and fully assent unto the common doctrine of this multitude, among whom Christ Jesus is.\nAnd to make your sight clearer in this faith, I shall gather four collections: by which, to all those who are not obstinately drowned in Luther's heresies, it will apparently appear (as I truly suppose) that his doctrine is very pestilent and pernicious. But first, I must ask you to help me with your devout prayers, that it may please the infinite goodness of almighty God to assist me with His grace in delivering these collections, so that they may bring fruitful comfort to the true Catholic faithful, and confusion to the instigators of these most pernicious errors and heresies. And may these poor brethren of ours (who have strayed) be better confirmed and established in the same.\nTo this prayer it may please you to recommend the universal church, the true spouse of Christ, with every state and degree of persons, high and low, spiritual and temporal, as well those that are now living as others that are departed, enduring yet the grievous pains of purgatory: where they now abide the great mercy of our Lord and the relief of our prayers. And for a more strengthening of these collections, we shall add to this miracle a parable of our Savior Christ. The sower (he saith) went forth to sow his seed, and in the sowing some part of his seed fell near the highway, and so was trodden down; and the birds of the air did eat it up.\nIn this parable, there are four parts: one fell on stones covered with a little earth, which sprouted but couldn't take root due to the hardness and dryness of the stones. A third part fell among thorns, and this seed rooted and rose a little but was suffocated by the thorns, preventing it from bringing forth fruit. The fourth part fell on good earth and sprouted, took root, grew, and produced a great increase of fruit, a hundredfold.\n\nWhen our Savior had spoken this parable, he cried out loudly, saying: \"He who has ears to hear, let him hear.\" Four things are noted in this parable.\n\nIn this parable, we shall note four things: and by the leave of Almighty God, we shall gather as many collections from them. Of these four things:\nThe first is the sower, the second is the seed, the third is the good earth, the fourth is the great increase of fruit. All these four things, under other names, are contained in the Gospel of the miracle. There our Savior is ready to take away the blindness of our hearts. The blind man where Jesus of Nazareth is, and enlightens him in the doctrine of faith, is called the seat of the Word of God. The multitude which has Christ among them is called the good earth. There the multitude profits in merit by walking and approaching closely to our Savior Christ; here this merit is called the abundant increase of good fruit.\n\nFirst, concerning the sower, some person might think that our Savior was not fully careful in telling this parable. For it seems that something necessary for the pleasant increase of fruit to be had is lacking here.\nHere is left out spoken of the favorable disposition and influence of the heavens, which is primarily required for the purpose. For put that the seat be never so good, and the earth never so well prepared and ordered, and that the sower do his part never so much, yet if the favorable influence of the heavens wants, all that labor is in vain; there shall be no fruit of that sowing. This is a very truth, I cannot say the contrary. The four elements must needs cooperate to work each with the other and join together in one purpose.\n\nI say, the influence of the heavens, the diligence of the sower, the goodness of the seed, the due preparation and tilting of the earth. And although there is no special mention made of the influence of the heavens, it is never the less included. For when we know who is the sower, we shall well perceive he has all the influence of the heavens in his own hand: and this shall well appear, if we join the parable and his declaration together.\n\"This sower mentioned in the parable is a good one, as the parable states: \"Exeunt qui seminat, seminare semet: He who is the true sower has gone out to sow his own seed.\" The declaration is \"Semen est verbum dei.\" This seed is the word of God. Therefore, if the seed this sower sows is the word of God and it is his own, it follows necessarily that this sower is very god, and he must therefore have the full influence of the heavens in his hands. Nothing is lacking in this parable. However, let the physical heavens pass; all that is meant here is spiritual: the heavens, the influence, the sower, the seed, the earth, the fruit - all is spiritual, and we must conceive all this spiritually.\"\nAnd therefore our Savior said: \"Whoever has ears to hear and receive spiritually, let him hear and receive this parable. First, this sower, as I have said, is the Son of God, our Savior, Jesus Christ. He is the very spiritual Son of this world, who enlightens every man coming into this world. He issued forth from the bosom of his Father and came to this world to sow the seed of truth in human hearts. He is the one who sows his own seed. The preachers of this word are nothing else but the containers and vessels, in which this seed is planted. Thus, Saint Augustine says of himself: \"What am I but the container of the sower?\" What am I, he asks, but the container or vessel of him who sows? The preacher may well recite the words of Scripture, but they are not his words; they are the words of Christ.\nAnd if our Savior Christ spoke not within the preacher, the seed shall be cast in vain. Therefore St. Paul says to the Corinthians of himself: In me Christ speaks: Christ speaks in me. Christ who spoke in St. Paul was the true sower, and as he spoke in St. Paul, so he spoke to you other blessed fathers who, for their time, instructed and taught the people and ministered this seed to them. And not only did Christ sow this seed by their mouths, but also the Spirit of God gave His gracious influence to this seed by their mouths, in like manner. Wherefore our Savior says of this Spirit: \"You are not the speakers, but the Spirit of your Father speaks in you.\" Furthermore, both this sower and this influencer continue in the church until the end of the world. For the sower says of himself: \"Behold, I am with you all the days.\" (Matthew 18:20)\n\"In the days of the consumption of the world: Trust assuredly that I am and will be with you until the end of the world. And for your spirit, our Savior also promised that he would abide with the church eternally, so that he may remain with you in eternity. This most holy Spirit, which is the bountiful font of all graces, after the corporal ascention of our Savior into heaven, was set down upon the church, according to the promise of our Savior before made: in order that the seed of this seat should never lack the heavenly influence of all graces.\n\nNow to my purpose, thus far we have come. You now conceive (I suppose), that this spiritual seed, all being it so, will continue with you until the end of the world.\"\nWho may doubt, in this loge time, which is above five hundred years, that the true seat of God's word, that is to say the scriptures of God, have been truly taught to the people, and the people have truly believed and given true faith to the same doctrine of the scriptures? Who is so devilish that may think that our savior Christ, who so dearly loved his church that for its welfare he would suffer such bitter, villainous, horrible death, now then, if this seat were truly so, would I learn who were the ministers of this true seat? Who but the preachers of this word: I say the holy doctors, who taught the people, and to whom by the holy spirit was committed the governance of the flock of Christ, as St. Paul says in the Acts of the Apostles: \"Attend to yourselves and to all the flock, in Acts 10.\nTake heed of yourselves and the holy flock of Christ, whom the Spirit of God has ordained as bishops to govern His church, which He so dearly purchased with His own most precious blood. You heard in the telling of the miracle how the first means for the blind man to come to his sight was hearing. For as St. Paul says in Romans 10:17, \"Faith comes by hearing: by the preaching of the holy doctors, the people heard the word of God and believed it.\" For as St. Paul also says, \"How shall they believe in Him whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent?\" This is then the order and the holy chain: the blindness of our hearts cannot be removed but by true faith; true faith cannot be obtained but by hearing this word.\nThe hearing of this word shall not be had / but through preaching: preaching cannot be ministered without the preacher: the preacher cannot profit / unless Christ Jesus (who is the true sower) speaks within him: and also the spirit of Christ gives influence to the same.\nIt is manifest that these preachers were the true ministers of this see. It is also not to be doubted / but the true Christian people always believed in the doctrine of the Catholic preachers: and so did believe the scriptures as they expounded them / those who were in times past. And it is furthermore certain / that these Catholic doctors ministered this see / in like manner as they have left written to us in their books. Therefore, if the preachers erred in teaching the scriptures of God: the people erred in believing their doctrine.\nAnd if both the preachers and the people erred: where was the true sourcing of this seed? Where was the doctrine of the faith? where had become the promise of our savior Christ? O cursed Luther, O deceitful apostate, O most execrable heretic, who denies and despises all the fathers who were before us: For in denying this, you must necessarily affirm that neither the doctrine of true faith nor any true sourcing of this seed was in the church of Christ for so many years, and that our savior Christ Jesus regarded neither his promise concerning his own presence to be continually with his church, nor the presence of his holy spirit to give his influence with the sourcing of this seed.\nIt is therefore clear and evident (as I suppose) from this collection that the fathers, who have governed the Catholic Church under our Savior Christ and this holy spirit, have truly ministered this see to the people and truly interpreted the scriptures of God to them. Our Savior Jesus Christ by their mouths truly sowed this see, and the holy spirit of God gave his most gracious influence so plentifully to both the fathers and to the people, so that this most gracious see took effect in both their hearts.\n\nBy this collection, all the heresies of Luther and those of Euther have fallen to the ground. For if the doctrine of the fathers is true (as it must be if our Savior spoke through their mouths), Luther's doctrine, which is contrary, must necessarily be false.\n\nNow therefore, my brethren, you who are excommunicated, take heed.\nIt is evident that our Savior, through the mouths of the fathers, has sown the seed of His word and declared the scriptures of God by the same. The spirit of God has also given its influence to this same seed. By whom, then, do you suppose that the doctrine of Luther (which is plainly contrary to this doctrine and utterly condemned by the holy fathers), by whom I say, was this mischievous seed sown? By whom but by the devil and inspired by wicked spirits. Therefore, if you love your own souls, now flee this doctrine forward and join yourself to the doctrine of the church, and believe as the church of Christ believes: that I may say to each of you, \"Look, your faith has made you saved: Open your eyes, for this faith, which now you have, believing as the church of Christ believes, has saved you.\"\n\nThe second thing that I said should be marked is the seed of the word of God, which here is not called Semina but Semei, not many but one.\nThe seat of the Word of God is one, for three reasons. First, it is familiar and agreeable, and like unto the seat of the word itself in every part. For instance, when we see a heap of wheat that is clean and pure, where there is no admixture of cockle or any other impure and evil seed, though there may be many corns, yet because they are all of one kind, we say it is all one seed. In the same manner, it is of the Word of God: though there are many words, truths, specificities, parables, similitudes, commands, counsels, threats, promises, and persuasions in it, yet because it has no falsehood nor untruth, no error, no wicked doctrine mixed with it, but is all (as you would say) of one grain, of one growth, of one country: for all comes from above. \"Wisdom descends from above, coming down from the Father of lights\" (James 1:17).\nTherefore, it is one word/one seat/one doctrine. Contrarily, it is of Luther's doctrine: For it is a medley made of many diverse colors/and of many patches/and has a party coat: It is not one, but many adulterated doctrines, as St. Paul says: \"Adulterating the word of God.\" These heretics adulterate the word of God and make a show and a fa\u00e7ade of their heresy outwardly, as though it were the word of God, and it is not. It is diverse from the doctrine and seat of this word. I do not say this, but Luther often uses the words and scriptures of God. I should rather say, he misuses them: But he intermingles them with many great errors, many falsehoods, many perverse expositions, contrary to the true teaching left to us by the holy fathers in times past: and contrary to the holy determination of Christ's church.\nAnd because he has intermingled much evil with the seat of God, and entangled many great heresies; therefore, his doctrine is not one but diverse and of many kinds. The second consideration why the seat of the word of God is one is because there is in it no discord, no repugnancy, no contradiction, of one part of it with another. It is like a song where many singers sing diversely upon the plain song: but for as much as they all agree without any jarring, without any mystifying, they make all but one song, and one harmony. In like manner, it is of the scriptures of God, and of the doctrine of the church: there are many singers, and some sing the plain song, and some sing the descant. Saint Matthew, Saint Mark, Saint Luke, Saint John, Saint Peter, Saint Paul, Saint James, Saint Jude sing the plain song.\nThere are many doctors who dispute this plain song, but since there is no discord, no repugnancy, and no contradiction among them regarding the substance of our faith, all their voices make but one song and one harmony. The doctrine of Luther cannot be so, for he disagrees not only with the fathers but also with himself in countless places, as those who have written against him have clearly shown. Anyone who reads the king's book, Master More's book, the books of Catharinus, Empser, Corleus, and Eckius, and many others, will clearly see this truth, which I now declare. Furthermore, God, the giver of these harmonies among them, should be highly praised. They defend three principal tenets and maintain three plain contrary senses in the most high word of Christ concerning the sacrament of the altar.\nI dare not repeat their contrary expositions. For Saint Paul says, \"Their heresies are perilous: they spread like a cancer, and as a pestilence they infect the hearers.\" Nevertheless, it is a true statement that I make to you, two of them, that is, Luther and Oecolampadius, fully disagree and make plain contradictory expositions of these same words. And the third, who is called Carlstadt, holds quite contrary to them both. Here are worthy masters for a good Christian man to put his soul in their hands, so repugnantly varying in explaining the scriptures. And yet all three, the three of them, are of great name and high reputation among the Lutherans. This is the singular goodness of God, to strike them with this contradiction and repugnancy among themselves, so that one of them shall not hear another.\nThough the tower of Babylon was enforced to be built, all mighty God struck the builders of that tower, for one of them did not understand another. Now He has struck these heretics, who compelled them to build a tower against the church, and among themselves they have contradictory doctrines; one will not hear another.\n\nThe third consideration: why the seat of the Word of God is one, is this. Though there are many books of scripture, both in the old and in the new, yet all these books agree by the expositions and interpretations of the holy doctors, making but one book and one body of scripture, and having in them all but one spirit of life: that is to say, the spirit of Christ Jesus. Even as in the body of man there are many parts and many members, yet for as much as in every one of them is but one life and one soul, therefore the body is one.\nThis thing was figured in a vision, shown to the prophet Ezekiel: he saw one roundel and many roundels, and each of them in the midst of others, but in all these roundels was but one spirit of life. So every part of scripture is like a roundel: For it has no corners. Truth is round and has no angles. The Psalter of David is a roundel of truth, and each of the gospels is a roundel of truth: The gospels are in the Psalter, and the Psalter is in the gospels: and the spirit of Christ makes one roundel of them all. The New Testament is a roundel, and the Old Testament is a roundel, and either of them is in the other: but there is but one spirit of life in both: and so in every roundel of scripture: and this spirit makes one roundel of all. And with these also the expositions of the fathers, which were inspired by the same spirit, make one roundel with the same.\nThe doctrine of Luther cannot be part of this spirit of life because it is repugnant and divided from the whole body of the church's doctrine. Therefore, we can necessarily conclude that the doctrine of Luther is not one with the doctrine of Christ, nor does it contain the spirit of life. This can be proven by three reasons. The first is this: The church's doctrine, in which all the fathers agree, is spoken by Christ and inspired by the Holy Spirit of Christ, as it appears in the first collection. But Christ and His Holy Spirit cannot teach and inspire two contradictory doctrines. Therefore, the doctrine of Luther is not the doctrine of Christ and of His most Holy Spirit.\n\nSecond, Christ Jesus says of Himself, \"I am the way, the truth, and the life.\"\nBut one truth cannot be divided between two contradictories. And why? If one of them has the truth, the other necessarily lacks it: For one truth cannot be common to both.\n\nThirdly, the Holy Ghost is the spirit of life to the doctrine of the church. But the spirit of life cannot be divided: it must go whole. As we see that when a man's arm is cut off from his body, the life is not divided, part to the arm and part to the body: but the whole life goes with the body, and the arm has no part of it. Therefore, because Luther, through his intricate expositions, makes one part of scripture repugnant against another, as he confesses himself, he cannot frame his other expositions with the Epistle of St. James and with the Gospel of Luke. Therefore, it is manifest that his doctrine is divided from the whole body of scripture and is not one with the doctrine of the church, nor does it have in it the spirit of life.\nBut now, with your permission, I will speak a few words to these abjured persons. My brothers, you can perceive from what I have said that the seat of the word of God, that is, the doctrine of Christ's church, for the three reasons previously mentioned, is one. And that Luther's doctrine is not one with these three considerations. Therefore, you can sufficiently conclude that Luther's doctrine is not the true seat of the word of God, nor does it have the spirit of life in it; but is an evil seat, a seat of corruption, a seat of pestilent infection, a seat that destroys souls, finally, the very seat of the devil, inspired by wicked spirits. Therefore, my brothers, I would advise you and every other true Christian to avoid this seat.\nAnd if it is sown in your hearts to pluck it out by the roots and to receive the gracious seed of the word of God, and fully to assent to the doctrine of Christ's church, that the words above may be said to each of you: Look, your faith will save you.\n\nThe third thing to be marked is the good earth. The good earth: by which our savior understands in this parable one certain people. For he himself declares it, saying: \"But those on the good earth are those who have honest and good hearts.\" That is to say, this good earth signifies those whose hearts are honest and good. I mean the people, indeed, whom we spoke of in the Gospel of the miracle before: the multitude I say, who had Christ among them. Soon after our savior had begun to gather together this people, whom we call Christians, he said to them who were present: Amen, I say to you, Matthew 24.\nFor this generation, I tell you for certain, all these things that I have spoken of will be performed. He did not mean a carnal generation here. No, for the carnal generation to whom he then spoke lived many hundreds of years ago. And although the things he then spoke of have not yet been performed, they will be performed before the end of the world. Therefore, doubtless he meant a spiritual generation: that is, the generation of Christ's people. Despite all their enemies, this generation has continued and will continue until the end of the world. Great malice and persecution have been used against this generation, both by the Jews and Gentiles, by tyrants, philosophers, and heretics. But all their efforts could not prevail against this generation, according to our Savior Christ's promise: \"The gates of Hades will not prevail against it.\" Matthew 16:18.\n\nThe malice of hell will not prevail against this generation nor interrupt it.\nThe wonderful continuance of this generation was one thing specifically that kept St. Augustine (as he reported) and held him in the Catholic faith. In his book Contra Maniches, St. Augustine established this in the Catholic faith. He remembers two things concerning this matter. The first is this: Tenet me ab ipsa sede Petri apostoli, cui pastoras suas post resurrectionem dominus commendauit, vsque ad praesentem episcopatus successionem: It holds me first to be one of the Church, the continuous succession of popes one after another, from the first sitting of Peter in the Apostolic See to whom our Savior committed his flock to be fed, until this present time. This holy doctor, St. Augustine, considered what name Christ gave to Peter, calling him Cephas, which is as much to say as Petra, or \"Rock,\" which made St. Augustine follow constantly the doctrine of the Church. Another is this:\nThat is to say, and this thing keeps me in the doctrine of the church: this congregation, which is derived from the see of Peter, has among so many heresies and against so many heretics, only and not without cause, obtained this name Catholic. These two things confirmed and established Saint Augustine in the Catholic faith. And truly, whoever deeply considers these things will think the same. I say, if he carefully considered it for himself: first, that such a man as Peter received this name from our Savior Christ, who was called Cephas, which means a stone. This no one can deny.\n\nSecond, if he considered how our Savior said to Peter that upon that stone he would build his church, against which the gates of hell shall not prevail.\n\nThird.\nif he remembers besides this, how to the same Peter he seriously committed his flock to be fed and to be governed.\nFourthly, if he considers, that the true Christian people, whom we have at this day, were derived by a continuous succession from the see of Peter. For where is now the Christian people of the region of Scythia, which came from the succession of St. Andrew: Are they not now infidels? Where is now the people of Ephesus, and of all Asia, which came from the succession of St. John: Are they not infidels? Where is now the people of both Ethiopians, which came from the succession of St. Matthew and St. Matthias: Are they not infidels? And briefly to say, where is all the other people, which came from the succession of the other apostles? Either they now are infidels, or schismatics, or otherwise divided from the church of Christ.\nIf he has put only the succession of Peter in spite of all their enemies continuing, and bearing the name of the true Catholic church up to the end of the world, he will evidently see that this multitude and this succession is the true church of Christ: against which the gates of hell shall never prevail. Therefore, which is the good earth: I say, the multitude of Christian people, who have been derived from the see of Peter hitherto by a continuous succession. But now let us see what conditions our Savior adds to this good earth. He says: \"They are in a sincere and good heart.\" Pardon me, though I repeat words from the Greek book: for they are effective against our enemies. He says: \"In a sincere heart and in truth.\" Here are three conditions. First in the heart: The first condition. Acts 4:\nAll that believed in Christ were of one heart and mind, not divided by contrary doctrines. Saint Paul, writing to the Corinthians, says: \"Be of one mind and one accord\" (1 Corinthians 1:10). Those who follow doctrines left to us by our predecessors should be of one heart and mind with them and with the church. However, Luther and his adherents, who will not accept and allow these doctrines, are of a diverse heart and mind from the fathers and have separated themselves from the church. It is therefore manifest that they lack the first condition of the good earth: they are not of one heart and one mind with us.\nThe second condition is honesty, that is, being honest. The second and fair: For the Greek word is indifferent to both. The light of true faith, which is a clear brightness without any errors, much honors and makes beautiful the heart of a Christian man. For without it, there is no honesty or beauty in a soul. Without faith it is impossible to please God. This faith cannot be in Lutherans, but remains only in the succession of the church, from which we come. But the Lutherans (as I said) are separated from the church, and their faith is a completely contrary doctrine from ours, and contrary to all those who were in the same succession before us. It is also full of many great errors. One error is sufficient to destroy any man's faith; but especially many great errors, and especially those that have been condemned by many general councils in the church before us.\nAt the council were presented a great number of honorable fathers assembled together by the Holy Ghost, men of singular learning and excellent holiness, confirmed by many great miracles. Wherefore the faith of the Lutherans and the faith of the church cannot agree but are completely repugnant one against the other. And therefore, if they both are true faiths, then there will be two faiths: the one Paul utterly denies, saying, \"One Lord, one faith\" (Ephesians 4:5). Therefore, they lack this second condition, that is, honesty and beauty of faith.\n\nThe third condition is bonum, which means the disposition of a good will to bring forth the fruit of good works: For without it, all faith is nothing, as St. James says, \"Faith without works is dead\" (James 2:26). It is not sufficient for a Christian man to believe the doctrine of the church, but he must also work and bring forth some increase of good fruit.\nThis fruit they bring not forth, as it more clearly shall appear hereafter. Therefore, they lack this condition of the good earth. But what are they? Surely they are the trodden earth in the high way, and the stones and thorns, of which the gospel here speaks. St. Peter in his second Epistle, where he prophesies of such heretics, has expressly described the Lutherans and tells us:\n\nThe first is this: \"They who follow the ways of their flesh in the unclean desires of the same.\" That is to say, they follow the ways of their flesh and walk in the carnal desires of the same. Thus, Luther without a doubt, and all who are of his sect, say it is necessary for every man and woman to have the carnal use of their body, as it is to eat or to drink.\nBut where carnality reigns, wicked spirits have full dominion: and there they keep their haunt, and make soul and heart as common a trodden way as is the high way. These are the birds of the air which eat up the seed of the word of God: they leave nothing but the very husk of that seed, the virtue or eloquence, the knowledge of languages; these are but the very husks of the scriptures. This husk these heretics have: But the very pit and substance of the seed is picked out of their hearts by these evil spirits, that keep them in this carnality.\n\nThe second condition is: dominionem contemnunt audaces, prefracti. That is to say, they despise all governors, and them that be in authority, & they are stiff and headstrong in their ways: be not you Lutherans thus? Who is more stiff, yea more furious, than Luther is? For he despises kings, princes, popes, bishops, and all authority both spiritual and temporal.\nAnd what is this but a very stones, hardened in pride and obstinacy? The third condition is this: those who glory in scoffing and checking, and rebuke, yes, even tear and scratch and rend the reputations and lives of noble men. And this is what the Lutherans also do, and Luther himself primarily: and thus they show themselves to be very thorns and briers, which, as the gospel says, strangle the good seed. Now to you, my brethren who are abhorred, I must direct my speech. For as much as by this collection you perceive that the earth in this parable is the true Christian people, who have Christ among them, according to the gospel of the miracle; and that this people has continued its succession hitherto, from the see of Peter; and that they have in them the three.\nThey must be of one heart and one mind: one honesty, by the brightness of faith; and thirdly, they must have a good will to bring forth good fruit. The Lutherans want these three conditions: they are not of one heart and one doctrine with this multitude. Nor do they have one faith with them. As will be clearly shown in the fourth collection. Therefore, they are not this good earth, but rather have the conditions of thorns and stones, and of clinging earth, as it manifestly appears by the prophecy of St. Peter, as you have heard. Therefore, it will be expedient that you henceforth avoid their company and join yourselves with the Catholic people, and follow the doctrine of Christ's church. I may repeat to each of you the words above said:\n\nLook to your faith, for it has made you safe.\nOpen your eyes, this faith of yours, now believing as the church believes, has saved you.\nThe fourth and last thing to be marked in this paragraph is the increase of fruit. In the Gospel of Matthew, this is told more expressly: \"An hundredfold, sixtyfold, thirtyfold.\" In some earth this seed brings forth an hundredfold increase; in some sixtyfold; in some thirtyfold. This diversity of increase signifies to us different degrees of spirituality, which the seed of the word of God works in our hearts, more or less, according as our hearts are better or worse disposed. The heart that is more readily disposed is made more spiritual; and the heart that is less so is less spiritual.\n\nThe same diversity of fruit was signified in the Gospel of the miracle. For there, all that great multitude that followed Christ was not equally near to Him; every one of them was not equal. Therefore, those who were nearest to Him signify the most perfect; those who were farther off, less perfect; and those who were farthest off, the least perfect.\nBut we shall speak of the various degrees of fruit increase. Consider what I mean. You see that although the ground in fields, through the diligence of men, is never so well broken and seasoned, yet if there is no good seed sown in it, it brings forth nothing of itself but weeds; and all its natural moisture turns into weeds. But when some good seed is cast into it, then that seed, by its natural virtue and the influence of the heavens, so mightily draws that earthly moisture of the ground and changes it, and assembles it into its own substance. In some well-prepared earth, there springs not one weed but all the moisture of the ground is turned into corn. In some other cases, there are fewer or more weeds, according to the goodness of the earth or better or less diligence in its preparation. In like manner, it is of the seed of God's word and of the heart of man.\nAn heart that is not sown with the word of God, but left to its own nature, brings forth nothing but the weeds of carnality, carnal thoughts, carnal affections, and carnal works. But when the word of God is sown, and the spirit of God gives the influence of his grace: then that seed of the word of God, by his supernatural virtue, and by the gracious influence of the Holy Spirit of God, works in that heart, and changes the carnality thereof into spirituality, according as the heart is better or worse disposed. The lowest degree of this spirituality is in the state of matrimony: where, though there be many weeds, yet there is much more fruit if this sacrament is truly kept. There, the increase of fruit is thirtyfold. The middle degree is in the state of widowhood, which has fewer weeds and more fruit. Here, the increase of fruit is threefold.\nThe third is the state of virginity, which has very few weeds or none at all, but all is fruit; and this increase is a hundredfold so much. First, let us begin to speak of this high state of virginity.\n\nThe word of God, with the influence of grace, works in the hearts of true virgins in such a manner that it leaves no carnality there but changes all into spirituality. It makes them despise all thoughts, all affections, all works that are carnal, save only those which are necessarily required for the bodily life: that is to say, to keep the soul and the body together. Our Savior gave an example of this virginity himself; he followed his blessed mother, and Saint John the Evangelist likewise, who, for his cleanness, was singularly beloved of our Savior, and for the same reason, he committed the custody of his mother to him.\n\nLikewise, to Saint Paul, he gave an example of cleanness and continency of his body.\nAnd therefore he wishes that others would do the same, and persuades them by saying: \"Veli mos omnes homines esse sicut et ipse suus.\" And a little after: 1 Cor. 7. Bonis eis est, si manserint, ut et ego. Of such also our Savior speaks in the Gospel and prays for them, saying: Sunt enuchi, qui se castrauerunt propter regnum Mat. 19. Cesorum: There are some who have devoted themselves spiritually, that is, have cut away the carnal affections of their bodies for the love of the kingdom of heaven. It is true that all will not do this; and our Savior says the same thing in the same place: Non omnes capiunt verba eis, ut ad illud perveniant, et salvos faciam eos. And it is not to be doubted but that in Christendom, at this day, there are many thousands of religious men and women who truly keep their religion and chastity unto Christ.\nFor when Helias the prophet had supposed that such great persecution was made against the true servants of God that he was left alone, it was answered to him by Almighty God, as Saint Paul says. Yet I have still been given seven thousand [1], Ro. who have not bowed before Baal: I have yet retained seven thousand, the ones who have not committed idolatry before Baal. And if Almighty God reserved in that small portion of Judah such a great multitude, beyond the estimation of prophet Helias, what number do you suppose remains in all Christendom of religious men and women, not withstanding this great persecution of religious monasteries, both of men and women, carried out by these heretics, through this most execrable doctrine? It is not to be doubted, but in all Christendom there are left many thousands, who at this hour live chaste and truly keep their virginity for Christ.\n\nNow let us see, whether the seat of God works this fruit of Luther's doctrine.\nAmong the Lutherans or not, there is nothing less. Alas, it will make a true Christian heart bleed bloody tears within his breast, to hear their living. The priests of his sect, who should keep their hands and hearts clean to minister the blessed sacrament, follow the lust and carnality of their flesh. The religious men forsake their religion and return to the world, and take wives. The virgins who were consecrated to God, and had promised to keep themselves as true spouses to Christ, now give their bodies to all wretched pleasure, and suffer themselves to be defiled and stained in all carnality. O Jesus, this is the fruit that comes from the wicked sect, which this ungracious heretic has sown among them.\nThis text is primarily in Early Modern English, with some spelling and punctuation errors. I will correct the errors while preserving the original meaning as much as possible.\n\nHow far is this from the example of Christ and from the other blessed fathers innumerable, who both lived chaste themselves and procured likewise that others should do the same? If the devil had not deceived our eyes, we may see by this evidently that this doctrine comes not from above: for then it should not be contrary to the counsels of Christ and of St. Paul and of the other scriptures of God: but it comes plainly from the devil. And yet he is not ashamed to write that all his doctrine he has from God. Thus much for the first fruit.\n\nBy this first fruit, you may judge what his mind and the fruit of the widow sentence are concerning the second fruit, that is to say, as touching widows. He who calls virgins to forsake their virginity will pay little heed to the state and fruit of widowhood. And herein also he teaches contrary to the counsel of St. Paul, who counsels widows to keep themselves sole and especially to the intent that they may in a more liberty serve God.\nFor a maiden, 1 Corinthians 7 instructs that she should care for her lord's things, both body and spirit, to remain holy. Contrarily, a married woman should care for her own things, considering how to please her husband. However, Luther's carnal doctrine disregards this distinction regarding virginity.\n\nThe third and lowest degree of increase comes from the state of marriage. The holy sacrament of matrimony preserves, through its virtue, the works and deeds of those who are married. Consequently, the works that would be deadly without this sacrament become either no sin or at most venial sin, if they truly keep this sacrament and use it accordingly.\nIn token of this, our Savior changed water into wine: thereby signifying that much of the carnal waters between married persons, by virtue of this sacrament, is changed into the wine of merit. But this increase is lost due to Luther's wicked doctrine. For he has now married himself to a nun: a father and a nun together \u2013 can this be any good marriage? No doubt, which things shall appear by three reasons. First, because he makes the sacrament of matrimony to be no sacrament. A very mad man he is to marry, and yet to affirm that this sacrament has no virtue in it, and that it is directly against the scriptures of God, and so, as much as lies in him, makes it so that the virtue of this sacrament profits neither himself nor those who are married to each other if they believe as he teaches.\nBut their marriages, not believing it has any spiritual value, have nothing spiritual in them / but are full of carnality without any spirituality, full of watering without any verdure of merit, full of sticking weeds / without any good fruit at all. For as St. Paul says, \"He who sows carnally / reaps corruption; and he who sows spiritually / reaps spiritual things and a reward everlasting. Whoever sows to his flesh will of the flesh reap corruption; but he who sows to the Spirit will reap eternal life from the Spirit.\" But take away this holy sacrament / and certainly all the use of the bodies of those who are married is merely carnal / which by this sacrament is made in some manner spiritual / and takes by its virtue a spirituality. For as much as Luther has destroyed this holy sacrament / he can reap no good fruit from his marriage / but only carnal corruption / and his marriage is no marriage.\nThe second reason is this: How can it be a good marriage where one man abuses another man's wife, especially the one he meddles with, who was consecrated to Christ? Among the pagans, it was considered abominable to abuse virgins who had consecrated their virginity to idols. Much rather should it be thought among Christian people to abuse the spouse of Christ, consecrated to him. Saint Matthew, when he was asked by a certain prince named Herod that he would move a virgin named Ephegenia, who had before consecrated her virginity to Christ, gave this answer: \"If the servant of a king would want to abuse the king's spouse, he is worthy to be thrown quickly into the fire.\"\nHe maintained that if Hirtacus, who was once baptized and should have been the servant of Christ, desired to marry the virgin who was consecrated to Christ as his spouse, he was worthy to be burned. What would this blessed apostle say if he were present here again and heard this abominable deed of this carnally disposed woman abusing a religious virgin consecrated as the spouse of Christ? O Jesus. How much would he abhor this matter? And what dreadful sentence would he pronounce upon such a shameless one?\n\nThe third reason. If we consider what promise this woman had made before and the great strength of that promise, we will well perceive that this second promise can have no place. And why? Because the former promise was to keep her chastity; this is directly contrary. That was a former promise; this promise is a later promise, and that by many years later.\nthat promise was for the welfare of his soul: this promise is made for the carnal pleasure of his body. Fourteenth. That promise was made solemnly and with great deliberation: this promise was made in a corner and with haste. For within six weeks after the marriage, his woman had a child. This was a swift work, a woman to have a child within six weeks of her marriage. This must either be a great miracle or they had met together before. That promise was made according to the rules of holy religion, which was devised by the holy fathers and inspired by the spirit of God: this promise is made against all good rules, & by the carnal disorder of the flesh. That promise was made according to the counsels of our savior Christ, St. Paul, and of the other apostles: this promise was made by the counsel of Satan & of all the demons of hell. Finally.\nthat promise was made to God & He will not be mocked, as Saint Paul says: Deus non irridetur; God is not to be mocked. But it is a serious mockery to solemnly promise to God and never keep the promise made. An honest man will look to keep his promise to his neighbor, but much rather, if his promise is made to Almighty God, he should keep it. When that former promise was made to God, for the wellbeing of his soul, and solemnly, with great deliberation, according to the holy rules of religion, and in accordance with the counsels of the holy scripture, who sees carefully that this later promise made to a woman, with all contrary conditions to those above mentioned, can have no place? For the former promise is so strong that it annuls and prevents entirely this other promise, which was later made. But one may say: Sir, Luther saw that it was impossible for him to contain himself. But I see no evidence or heat of his youth.\n\"1. A subject in the flesh given to sin. We read of diverse who, for the foul uncleanliness of their bodies, lost the singular gift of the holy spirit which they had obtained before. Therefore, if this man led an abominable life before and could not contain himself, it is certain he has no fruitful knowledge of God nor of his holy scriptures. And so this excuse will be rather his pardon. But if they say that he before contained himself, then I say that he should do so now, especially being now of advanced years, and a religious man, and a preacher of God's word. He should have chastised his body as Saint Paul did, saying: I chastise my body and subdue it, lest when I shall preach to others, I be found reprehensible myself.\"\nSaint Paul suffered many temptations and assaults, and endured them in his flesh? Yes, certainly, and he himself says so: But through the chastisement of his body, and by the grace of God, he overcame them. And so should he have done; he should have chastised his body through fasting, watching, and prayer, and by the help of grace, have mortified his carnal desires.\nThus, you perceive (I suppose), clearly that the doctrine of this most perverted heretic has neither the increase of fruit after the highest degree of virginity, nor after the mean degree of widowhood, nor after the lowest of matrimony. But the coupling of him and his mate is a real brothel and a detestable sacrilege before the eyes of God, for both parties. So that I dare surely say, that all the stews [offend] less before the eyes of God with their abominations, than Luther and his mate do with their double sacrilege.\nPut now unto this, their blasphemies and reproaches.\n\nThe blasphemies of Luther\nAgainst God, who is alleged to be the author of sin, and His commandments impossible to keep. Against Christ our Savior, denying that He spoke the true words of the fathers to the Christian people in every truth pertaining to the faith of Christ. Against the Blessed Mother of Christ, that there should be no difference between her and other women, except that she was as sinful as they. Against the Holy Cross, that it would burn as many of its parts as it could get. Against the saints, that their prayers do not help us, and that they should not be honored because of us. Against certain books of Scripture, namely, the Gospel of Luke and the Epistle of St. James.\nAgainst other scriptures: who shall number the false constructions/ the wrong interpretations/ the mischievous errors, by which he has corrupted the holy scriptures of God? Against the sacraments of Christ's church, save two: that is, the sacrament of the altar and baptism. And against the canon of the mass. Against the doctrine of the holy fathers, whose holiness was confirmed by many miracles, he clearly dispenses with both them and their miracles. Against religion: who shall reckon how many religious persons, both men and women, who were before in the way of salvation, that now by his quiet doctrine have become apostates and have forsaken their order, and have returned to the carnal ways of the world, to their peril and everlasting damnation? Against all those who are in sovereignty, temporal and spiritual, contrary to the plain doctrine of holy scriptures.\nAgainst himself and his heirs and followers, instigating and ensnaring both him and them in such pestilent errors and heresies, to the high displeasure of God, that they have fallen into this perverted judgment, approving this wretched carnality in which they now live. Against his own country, providing occasion by his most mischievous doctrine for the subversion of that country (which was the flower of the empire) through insurrections among themselves: thereby many towns, many castles, many strong holds, many great fortresses have been overthrown and cast to the ground, many temples, many famous monasteries, many noble houses of religion have been clearly destroyed, and such a murder of men as has not been heard of in so short a time: Doubtless it is the hand and stroke of God upon them, for the favoring and supporting of his most mischievous doctrines. Such a murder of men as is reported above.\nThis is the fruit that springs from this most wicked seed. The seed of God in the hearts of true Christian people works great increase of gracious fruit. Contrarily, the seed of the devil in the hearts of Lutherans works all mischief and corruption. I shall conclude (as I truly believe), that only Satan was let loose out of hell, as it is promised in the Apocalypses, that he should be believed towards the end of the world, so great a mischief by one man, without his counsel. Now, my brethren, I would advise you to look well upon this matter and not so lightly to cast your souls away by believing this doctrine of this most pernicious heretic, which brings forth none increase of fruit after any of these. True Christians spring, rise, and increase, and these things do likewise.\ndegrees please: so that by this doctrine you may also be restored to the clarity of your sight, as was the blind man upon whom our savior showed that great miracle previously told. And now, following his example (as that man did), follow Christ in the right way. For it is said of him, \"He confessed and worshiped him\": He received his sight and followed Christ. Do the same, and beware that you do not return to your old errors again, nor look back unto these heresies, nor stop in the way by any wavering of your faith: but go forth righteously in meritorious works, where the church walks, which has with them the continuous presence of Christ and of his most holy spirit, one to sow this gracious doctrine, the other to give his influence to the hearers.\nAnd doubt not this way shall finally bring you unto the glorious country of heaven, where you shall have the presence of almighty God, with endless joy and bliss: to which He brings us all. Qui cum patre et spiritu sancto vivat. Amen.\n\nImprinted at London, in Fletestreet, at the house of Thomas Berthelet, near to the Cundite, at the sign of Lucrece.\n\n[With the king's privilege]", "creation_year": 1526, "creation_year_earliest": 1526, "creation_year_latest": 1526, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The noble and wise Lord here, with ready service, awaited the two and twenty-ninth of December next, in great heavy trials and tribulations, as the Consul of Cologne had come, and God had willed it, that a young man from Bremen, who appeared to have been found there, should be with him, and also his good wife R. or Reethe, arrested and troubled the lord's court, and given to the Almighty, in order to quickly have them taken away, lest they be lost.\nA changed man, as he was to be R. W. Dunkel's response and kept the same men in charge of the door of London, a place so called, where they remained, unwilling to part.\nCautious gentlemen, of these reasons is the merchant on a rooftop\nOn the twenty-fifth day in January, overthrown was the Consul and Ritter, and many noblemen, who fell before the palace and its surroundings. The crowd within and without seized the keys with force. The men, with great ease, came upon the sailors. The merchant, in a frightful form, was brought before them, not knowing what the meaning was, and thus the merchant was hidden from his mailtZyt, the hall master behaved himself, so that no one dared to come. And the men did not sit in the elderman's room or place, but kept themselves aloof, without speaking further. A knight named Thomas.\nThe alderman and his company were welcomed and spoken to, assuring them they need not be afraid, for they came from the very favor of R. w. and the lord Cardinal. They had heard of the king's coin shortage, which R. w. had not yet taken harshly to heart, as gracious news was reported. Many of the merchants were among us, holding Martin Luther's books, and many more were still in England, where a great disturbance of Christian faith had arisen under the lord king, and they had seized three of the merchants, and the alderman earnestly begged for the names of all the merchants, whether young or old, among them.\nA bill to the memory of Sir Thomas More, which the morrow brings to you over the twelfth man in the night, and the morrow we, both clerks, presented this bill with the names named over, on the twenty-seventh day of January, in the market place. R. w. and the lord cardinal consul or reeve were not present at the stablehouse. Seven knights and two doctors were there, and there was Thomas More, holding all the company for bail. There were yet some littered books to be brought, and the mayor and alderman were there, to one doctor swearing, such books to be shunned, and they had not been shunned, but each one would have been punished for coming there, and the lords were with each one in their chambers examined and questioned, and what books they found was in Dutch, French, or what.\nspeak the ones who were then both old and new Testament Gospels and other Dutch books / found and taken together and presented to the lord Cardinal / and before the Alderman they were asked that they would follow the oldest ones straight to Westminster with eight persons, and bring one named Hellebart Billendorp with them / this happened / and in the lord Cardinal's house they were received / there Hellebart was arrested / and some chamberlains or servants of weapons were given to bring gifts / There the Alderman was received with others and knelt before the lord Cardinal and many and in various ways / the Alderman himself with the aforementioned persons bound themselves in two thousand two hundred pounds sterling.\nThe following person in the disputed bill was not given to anyone within two days next following, nor should high England travel. This was also the case with the aforementioned business. At the end of the twenty days, the alderman came with the deputed men to the cardinal and begged that the aforementioned business not be destroyed again. Since the twenty days had passed and one of them could not travel, they had suffered damage. Therefore, the cardinal had taken action against other lords who were present, such as the merchant with the merchant's mouse, and demanded and pursued the privileges again, with many representatives of the Hanseatic League present. Commodities were not present, but the merchants had brought them into the Hanseatic League in all places.\npurchased and brought to England / and the small costumes were entertained for the lord Coinage and curtailed his expenses and favor greatly, causing him serious damage and loss. This seriously concerned the lord Treasurer of England, urging him to take better care of things, to warn the costermongers or toll collectors not to bring more goods into the country if the commodities were not there. From the large costumes, he wanted to give one to the Cardinal, as a gift to his friend. This was being done in Antwerp, or perhaps in two doctors of the king's chamber were sent there.\nWuld\u00e9, with the Koefman, would handle the affairs with their hands, and each one for himself should attend the doctor, who was to be bound. Forbidden books such as Lutersse and others were to be avoided in the land. And what merchants came to England afterwards, they were to present themselves to these doctors and not handle business with them, nor with many others. There was a fine of two hundred pounds sterling for each one who did this. Venerable, prudent gentlemen, we implore and request that you take this writing most carefully and consider it as wise men, for the good conduct of the commonwealth. What the cardinal speaks is the will of the king. A merchant should not do business with R. w. if he intends to do so. However, this is all.\nThe following Cardinals' words became effective only when it became necessary for them, lest they cause great harm and damage to this council. We, in turn, who were desirous of pleasing God in every way possible, wrote down these wise counsels more carefully than we could express them.\n\nFrom London, the third day of March. In the year of Christ, 1526.\n\nAlderman and common merchants of the Dutch Hansa residing in London, England.", "creation_year": 1526, "creation_year_earliest": 1526, "creation_year_latest": 1526, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Here begins a new book of medicines, titled or called The Treasure of the Poor; which reveals many diverse good medicines for various certain diseases, as the Table of this present book more clearly shall appear.\n\nThe Book of Medicines.\n\nFirst, to make Aqua vitae.\nfo.i.\n\nTo make Claret and Pyment.\nfo.i.\n\nTo make six precious waters.\nfo.i.\n\nFor the clarity and sight of the eyes.\nfo.iii.\n\nFor sore eyes.\nfo.iii.\n\nTo make a water called maydis milk.\nfo.iii.\n\nAnother for sore eyes.\nfo.iv.\n\nFor pain in the eyes.\nfo.iv.\n\nA water for the sight.\nfo.iv.\n\nWater of copperas.\nfo.iv.\n\nWater of Betaine.\nfo.iv.\n\nA water to clear a man's sight.\nfo.iv.\n\nAnother water for sore eyes.\nfo.iv.\n\nA water called Sall gemme.\nfo.v.\n\nFor red eyes.\nfo.v.\n\nFor the itch of the eye.\nfo.v.\n\nFor sore eyes.\nfo.v.\n\nFor the haw in the eyes.\nfo.v.\n\nFor bleeding eyes.\nfo.v.\n\nAn ointment for eyes.\nfo.v.\n\nFor bleary-eyed eyes.\nfo.vi.\n\nFor a web in the eye.\nfo.vi.\n\nFor eyes that are almost blind.\nfo.vi.\n\nFor [blank]\nfo.vi.\nFor Eyes that have ached, for redness of the eyes, for eyes that run, for the pearl in the eye, a water for the eyes, for ache in the eyes, for humidity of the eyes, The powder of water from Peter of Villa Nova, Of the powder called Bonaventure, for redness of the eyes, a water for a web in the eye, For the eyes, for an eye hurt with a thorn, for the web in the eye, for maladies in the eyes, for the order in the eye, to help a man's sight, to let blood to save a man's sight, For diseases in the head, For all manner of headache, To cleanse the head, For vanity in the head, For wounds in the head, To know if the brain pan is broken, For migraine in the head, For all manner of aches in the head, To purge the head, For the ache in the head, For the worm in the head, For the ache.\nFor the mind:\nFor the eyes:\nFor restoring the brain:\nFor the ears:\nFor defining the ears:\nFor running the ears:\nFor a man who may not hear:\nFor bleeding at the nose:\nFor stopping bleeding from a wound:\nFor bleeding a kind enemy:\nTo stop nosebleeds:\nTo know if a wound will heal or kill:\nFor toothache:\nFor toothache caused by worms:\nFor worms in the teeth:\nTo make the teeth firm:\nTo make worms come out of the teeth:\nTo kill worms in the teeth:\nFor swelling teeth and gums:\nFor securing loose teeth:\nFor making teeth fall out:\nFor bad-smelling teeth:\nFor making teeth white:\nFor pains in the mouth:\nFor those who have lost their speech:\nFor those who speak in their sleep:\nFor those who dream.\nFor those who cannot sleep:\nFor the seventeenth time,\nFor those who spit blood:\nFor him who may not eat:\nFor the twenty-second time,\nFor a great heat in the mouth:\nFor the canker in the mouth:\nFor evil in the throat:\nFor one who has lost his speech:\nFor the canker in the mouth (again):\nFor the canker in the cheeks or lips:\nFor stinking breath:\nIt comes from the stomach.\nFor stinking breath from the brain, out of the nose.\nFor good breath:\nFor a stinking nose:\n\nTo make a man perspire:\nFor those who cannot hold their food down:\n\nFor cold and cough:\nFor the cold:\nFor the cough:\n\nFor those who cannot draw their wind:\nFor the cough:\nFor a dry cough:\nFor the cough:\n\nFor swelling under the chin:\nFor straining in the pipes:\nFor those who:\nFor sickness around:\nfor the heart:\nfor singing at the heart:\nfor stopping of the pipes:\nfor comforting the stomach:\n\nfor sickness in the breast:\nfor stopping of the breast:\nfor evil in the breast:\nfor the burnt breast:\nfor stopping at the breast:\nfor evil in the breast:\nfor the cancer in a woman's pap:\nfor the fester.\n\nto make a woman's breast soft:\nfor swelling of the breast:\nfor pain of the breast:\nfor tightness of the breast.\nfor purging the breast:\nfor the burnt breast:\nfor the cold stomach:\nfor the swelling of the stomach:\nfor the running pap:\n\nfor heat in the breast:\nfor breaking wind in the breast:\nfor a fire in the stomach.\nfor woman's pap that is rancled:\nfor a cancer in a woman's pap:\nfor gnawing in the breast.\nFor the side:\nfor Achilles' tendon: for the lower back and loins: for the spleen: for stopping the spleen: for diseases in the womb: for the encysted: for the costiveness of the suckling child: for a woman who has many flowers: for a woman who is swollen in her body.\nTo stop a great flux:\nfor helping a maid who is broken without cutting: for an old man who is burst: for the costiveness:\nfor worms in the belly: for the fly:\nfor the foundation that goes out: for worms in the womb:\nfor the hemorrhoids: for the hemorrhoids:\nfor an ulcer in the body: for an ulcer of the stomach in man or woman: for the morphea:\nfor pains in the back: for a marasmus:\nfor the menstruation.\nfor a tetter:\nfor the quartan fever:\nfor the hot cough.\nFor the fire quartain:\nfo.xxxiii.\nfor a canker or fester, fo.xxxv.\nfor venereal diseases, fo.xxxvi.\nfor swelling of legs and arms, fo.xxxvii.\nfor healing various wounds, fo.xxxviii.\nfor the pestilence, fo.xxxix.\nfor ulcers and old sores, fo.xxxix.\nfor scabies, fo.xli.\nfor scalles and vermin, fo.xlii.\nfor the palsy, fo.xlii.\nfor the dropsy, fo.xliiii.\n\nIn the beginning, I will make perfect for you the composition of aqua vitae, which is called in English the water of life. First, fill a pot with old red wine, clear and strong, and put in it powder of cinnamon, the weight of a drachma is two pence halfpenny. Put all the above-mentioned powders in the wine, and after put them in a still and distill it with soft fire. Ensure that your still is well cleaned, so that no fumes escape, and ensure that your fire is of good coal. Also, receive your water out of a Le\u0304becke in a vessel of glass. This water is called the water of life, and it may be likened to a flame and put in a phial.\nThis water is called the second balm, as it possesses all the natural properties and virtues of balm. It is clearer and lighter than rose water. If oil is placed above it, it seeks the ground. This water preserves both raw and cooked flesh and fish in their own kind and state. As long as a man is without wife or decay, it greatly helps against aches in the bones and pocks, and nothing put in it rots. This water of life draws out the sweetness and savory of all manner of spices and herbs placed in it. It also imparts sweetness to all manner of matters it is mixed with. It is good for all manner of cold ailments, particularly for the palsy, quaking of a man's limbs, searching for a man's senses, and against the cold gout. It makes an old woman seem youthful.\nTake cloves of ginger, quinines, maces, canell, and galangal. Make powder and temper it with good wine and the third part of honey. You may make it of good ale instead.\n\nThe first water is this: Take fenugreek seeds, vervain, endive, betain, germander, rose, capillary vine, and stamp and steep them in white wine for a day and a night. Distill water from them.\n\nThe water will separate into three parts. The first part is:\n\nTo the second water, take a pound of salt and lap it in a green docle leaf. Roast it in the fire until it becomes white and put it in a glass against the air overnight. It will turn into white water, like crystal, by morning. Keep this water well in a glass and use it for the morphine, for saucy phlegm, for the canker in the mouth, and for other ailments.\n\nThe third water is as follows. Take the root of fenugreek water that was obtained from the first water.\nTake Persly Ache, Anneys Careway, Ueruen An\u0304, Centory gall (0.1 kg), and grind to powder. Soak in warm water for a day and night, and filter. This water is precious for sore eyes and beneficial for human or female health.\n\nThe fifth water is such that with it, you can perform many marvelous things. Take lime of silver, gold, lead, copper, and iron. Also take lytarge of gold and silver, camphor, and columbine. Steep all together in the verge of a child made by a day and night. Second day, in white wine. Third day, in the juice of fenell. Fourth day, in white of eggs. Fifth day, in women's milk that nourishes a child. Sixth day, in red wine. Seventh day, in white of eggs. On the eighth day, blend all together and distill the water of them. Keep this water in a vessel of gold or silver. The virtues of this water\nThe first water is thus: It destroys merryness and heals all manner of eye sicknesses, such as the pearl, the scum of the tears, and the quivers. It draws back into their own kind the eye lids that are blurred. It quenches the headache, and if a man drinks it, it keeps his face long to be young. There is no one who can tell half the virtues of this water.\n\nThe sixth water is thus: Take a stone that goldsmiths use in their craft and heat it in the fire until it is red as a rose and soak it in a pint of white wine and do so nine times, then grind it and crush it small and clean it as well as you can, and after set it in the sun with water distilled from fennel, vervain, roses, celery, and a little of the water of two lemons. When you have sprinkled it in the water three or ten times, do it then in a vial of glass, and yet upon the return of your water, distill it until it passes over the touch 2 or 5 inches, and whatever you take of it, mix it all together with a sieve.\nTake a drop with a feather and do it on your nail, and it will be fine and good. Then do it in an eye that is running or in the eye that does not see well, or anoint the head that aches with it, and the temples, and of a truth, all waters are most precious and helpful for sight and for the pain in the head.\n\nIf you want to make this water:\nFeniculus, rosa, veruena, celidonia, ruta,\nExistit fit aqua que lumen reddit acutum.\n\nGather reed snails and steep them in clean water.\nTake red Roses, Smallage Rewe, Ueruayne, first the water will be like gold, the second like silver, and the third like balsam, and this water is for.\nTake Smallage Fenell Rewe, Ueruayne, Eugrymony, Betayne, Scabious, Auence, Houndestonge, Eufrage, Pympernell, red Roses, and Sage, distill all these together with a little vinegar of a man child and five grains of Frankincense. Drop the water at night in the eyes, and they will be healed by the grace of God.\n\nTake Lime in powder and let it boil over the fire, the same manner put it in.\nTake clear water and keep it separate before adding the other, but beware not to combine them in one still. If you do, the last water will be lost, except if they are very well washed. And when these waters have settled by themselves, add a drop of the water to the other and it will appear like curdled milk. This water is good for making a smooth complexion and for making the face fair and shining, and it is beneficial for all rising in a man's yard and for the canker and scab and many other bodily ailments.\n\nTake Egrymony, the leaves of Ureven, Fenel, Rewe, and Roses, and put them in a still. Sprinkle good white wine above them and distill it. This water is good for swelling of a woman's eyes that comes from cold and for bleeding eyes and also for eyes that are watering. Additionally, it is good for the pain in the eye when going to bed and in the morning.\n\nTake and distill Alum and mint powder together with that water. Put a drop in your eye at evening when you go to bed and another in the morning.\nTake flowers of hawthorn and flowers of wythy, make a decoction of these and this decoction is good for the sight in the eye, for redness in the eye, for burning eyes, for eyes that lightly water, and for webbed eyes in men or women.\n\nTake sage, fenugreek, betony, sanaru\u0304de, camomile, eucalyptus, pimpernel, serpentula, and rewe of all these like herbs, grind them in a mortar. After that, take powder of alum and add it to the mixture. This is profitable for all manner of evils of the eyes and restores sight that has been almost lost over the course of three years.\n\nTake coppers and grind it all to powder, do a little water to it and let it stand for a day and a night.\n\nThe water of betony is good for sore eyes and for the ache in the head.\n\nTake turmeric and wash your eyes with it.\n\nTake the red rose, capillus veneris, fell rewe, eucalyptus, endive, betony, calaminthe, and enough of each to make up half a headful, let them rest in white wine for a day and a night. The second day\nDistill it in a stillatory. The first water that you distill should be golden in color. The second should be silver. The third should be bane. This water is called the precious water for ladies.\nTake good red wine, comfrey, and salt, and put it in a pot. Set a lembube on top and stop it tightly with paste, making a slow fire of coal. The first distilled water is good for all kinds of cold ailments in the eyes of man or woman. The second water is good for all manner of hot eye maladies.\nTake and fill a pot with thick dregs of good ale to the third part. Put therein a handful of comfrey and salt. Set a lembube on your pot and stop it tightly with paste. Distill a full precious water for the eyes.\nThe water of Solomon's seal is good to clean the filth from a man's eyes. It is also good for the morefew and for sore eyes.\nTake the milk of a cow and anoint your eyes with it.\nTemper armorica with honey and a little of the white of an egg. Apply it to your eyes when you go to bed.\nTake pure ginger and egg whites, honey, and armadillo gall ground together and apply to the eye with linen cloth.\nTake the joy of egrymony with the white of an egg and mix them together in cotton or a linen cloth and place it against your eye.\nTake pepper and grind it to powder, take the marrow of an old goose wing and mix it with the powder and burn it in a cloth and apply the resulting powder to the eye.\nTake ginger and rub it on a whetstone into a fair basin, add as much salt and temper it in wine with the joy of euphrasy, let it stand a night and a day, then take the rind or clarity that forms on top and put it in a glass, and with a feather when you go to bed or as often as you lie down to sleep anoint your eyelids within and without and you will be whole.\nTake vinegar and put it in a clean basin, then take the flowers of plumbs and mix them all together and let it stand for three days and three.\nTake nightes and put it in a box, anoint thy eyes within and without.\nTake raw cream made of Ewes milk and put it abroad on the bottom of a fair scoured bason. Then take a vessel that has stood with ale for 6 or 7 days and pour out the ale and wheel the pot or vessel over the bason all night. Then put it in a box until you need it. For this is good.\nTake white ginger made in powder as fine as may be and put it in a fair bason. Then take Eufrage and a little salt and stamp them together and put the juice to the ginger and let it stand all night. On the morrow, filter the rim above and put it in a glass and anoint thy eye lids therewith when thou goes to bed.\nTake the red snails that be without houses and sethe them in water. After that, burn them on a hot tile stone and make powder of them. Then mix the powder with the fat that floats above the water. When thou goes to bed, anoint therwith thy eye lids.\nTake the juice of wormwood and mix it with water made of\nTake an egg and put it to your eyes, and it shall remove blood and yellow.\nTake Celidony Rewe, Rue Plantain, and as much Fenell as all the other herbs, and stamp them, and put them in a new earthen pot, let it stand for two days and two nights, then strain it, and anoint your eyes in the evening and morning.\nTake an egg and roast it hard and take the white all hot and put as much white copperas as a pea in, and grate it through a cloth and let one good drop fall into your eye; this is good for both young and old.\nTake the juice of Houndestonge or the juice of Centory or of the juice of Sanicle or of the juice of Sols.\nTake Toty and Calamynt, wash them nine times with white wine, then grind them on a stone with some white wine, white goose grease, and capon grease, and put as much as a fistful in your eye early and late for this has been proven.\nTake white Ginger and rub it on a whetstone into a basin, and add as much white salt.\nGrind them together with a pestle and stone, and when it is finely ground, do to it white wine, then temper it well and let it stand all day and night. Then pour out the thin part that settles above and do it in a vessel. When you seek to go to bed, anoint your eyes well with a clean feather, and it will be healing.\n\nTake red cole leaf and anoint it with the white of an egg beaten well, lay it to your eyes when you go to bed and let it remain all night. Do this often and it will help you, by the grace of God.\n\nTake celery and stamp it, then temper it with fair water and drink it for three days. It will heal the head, and your eyes will be brighter ever after.\n\nTake white ginger that is good and fine, rub it on a wetstone from Norway into a porcelain saucer, put therein white wine, but let it be muddy from the ginger, and with a feather, apply it to your eyes. Let the sick person use this until they are healed.\n\nTake fenugreek, celidon, uva ursi, eufrasia, clary, or the water of roses and pound them.\nThe natural day's space in white wine and then put all together in a limbeck and distill water from it. This is called the water of Master Peter of Spain; it clarifies.\n\nGalen teaches us to take eight drams of ceruse, three drams of sarcocol, three drams of amidu\u0304, one dram of dragaganti, one dram and a half of opium, and powder them carefully. Make them soft on a tile stone with rain water and make small troches of them. When it is necessary, minister it forth.\n\nIn the end, the people of Obtalmya in that country use this water. It resolves and dries strange humidities that fall in the eyes. Take tutie reparate calamine and fifteen drams of cloves, one dram of honeycomb with the honey, and that shall be powdered. Powder it carefully and put them all in two drams of white wine and half a quart of rose and camphor water, a dram.\n\nThis powder dries tears and rectifies redness of the eyes, and it was made for Pope John. Take tutie reparate, one dram; antimony, one dram.\nThis powder is good for all kinds of spots in the eyes. Take 1.5 drammes of sugar candy, 0.5 drammes of repare, powder them and paste them with water of roses, strain them abroad in a basin, and return the basin over the fumes of lignum aloes and frankincense, dry it, and powder it carefully, keep it in a box of brass or pewter, and apply it to the eyes with a silver pen.\nGuyde used to take a dramme of repare and grate it.\nTake 2 drammes of repare and 1 dramme of sandal, 1 dramme of sugar, grind them well together until it is quite small, take that powder and cast it into the eye without any peril at once; for this medicine is proven.\nTake celandine, egrymony, vervain, endive, and strawberries, as much of all the others, grind them together in white wine, then put it in a stillatory, and put some of it into a glass when needed is.\nTake a stone that\nTo create the clean text, I'll remove unnecessary line breaks, whitespaces, and meaningless characters. I'll also correct some OCR errors and maintain the original content as much as possible.\n\nCall this substance Petra calaminaris, and there is a stone named Thutie. Look for a finely-osized Osey quartz and place it in a piece of silver or lead. Add three pennyweights of camphor to it. Then, place the stones on a new tile stone and burn them in the fire nine times. Quench them in wine with camphor each time to extract the camphor into the wine. Afterward, grind Petra calaminaris and Thutie together on a marble stone and put the mixture into the Osey, ensuring it was quenched in the same stone. Check if the mixture is thin. Once confirmed, put the wine into a glass and keep it. When you intend to use it, shake the glass until it thickens. Let the patient, afflicted with pearl, webbed, or any other curable disease, stand upright and put one drop into their affected eye. Let them rest for the duration it takes to walk a mile, keeping them away from questionable foods and beverages. With God's grace, they will be healed. Remove the camphor from the Osey once the stones have been used.\nben quenched five times in it and keep it for it will serve for other purposes.\nDrink yew sap and oculus christi tempered with stale ale and it will destroy it in the beginning and prevent it from growing.\nStamp mice and drink the juice thereof, lay the draughts upon the eye and stamp egrymony and lay it in the hind part there again.\nGround yew, take centory and make thereof a lectuary with honey and let it be well thicked and eat thou thereof. It is good for the stomach and it will give a man good appetite for his food. If centory is stamped and tempered with honey, it is right good for sore eyes.\nGalen says if you take uyolettes myrrh and saffron and make thereof a plaster and lay it to your sore eyes if they be gr.\nThe water of fenell is good for eye maladies.\nThe joyous root of the fenell well medled with honey does away all manner of filth from the eyes. The root is good for the dropsy. And the seed is good for old men to clarify their sight. And the juice thereof destroys.\nFirst thou shall take a.\nGood quantity of hawsel berries and stamp them in a mortar, then squeeze them clean and put them in a broad vessel for a day and a night until it is clear. Then pour out the clear liquid from the thick. Take 20 eggs and hard-boil them. Crack each egg as hot as you can and remove the yolk of every egg, setting it upright in the white of the egg with the yolk in the shell near the flame. Fill it full of the said hawsel water. To serve all the eggs, the egg white lasts 9 days and 9 nights and more if needed, as this medicine has been proven.\n\nWhoever lets them bleed on the 18th day of March on the right arm, and on the 11th day of April on the left arm, shall never be blind, as this has been proven.\n\nThere are three days in the year in which no one should let him bleed, neither for infirmities nor for any other evils. These are the following days: The last day of [...]\nApril. The 15th of August and the last Monday of December are forbidden, as all ways are filled with blood of every man. Therefore, if a man or woman is allowed to bleed on these days, they will die within fifteen days. And if anyone takes any medicine in the above-mentioned days or has any illness, they will die shortly after. Also, if anyone eats goose flesh in the above-mentioned days, they will die within fifteen days after or else be in misfortune.\nThree other good days there are to be bled for the Fire. Whoever lets himself bleed on these three days, he shall have no Fire. That is to say, the 15th day in the ending of May, the 18th day in the beginning of March, and the 4th day in the ending of May. Whoever lets himself bleed on the 17th day of March, he shall have no Fire nor Typhus. Whoever lets himself bleed on the 3rd day of April, he shall have no headache. Whoever lets himself bleed on the 17th day of December or September or on St. Lambert's day, he shall not fall in any misfortune.\nDropsy, named Fransy or Tysyke, who allows his blood to flow on the fourth Monday of July or the second moonday of October, will die hastily, and this has been proven many times.\n\nNow I will show you the pains in the head, and first for the headache. Steep Wormwood and sage in some water, or take lye of Wormwood, Betony, Camamelot, Southernwood, and wash your head with it three times a week.\n\nTake Wormwood, Betony, wormwood, Celandine, walwort, the bark of the Elder, honey, and pepper, and grind them all together. Boil them in water and drink it early and late.\n\nMeld a spoonful of the juice of Betony with as much wine and as much honey, and put the nine peppercorns to it. Drink it for four days.\n\nTake Rue, Wormwood, sage, walwort, Heyhoue, reed, and fen tree, each a handful. Wash and crush them, and do the following.\n\nTake Rue water and mix your herbs with wheat bran and make a plaster on the mold as hot as it may be.\nTake and make a garland of a keeper's head to keep it on, and with five players thou shalt be whole on warranty.\nTake and chew Pillory of Spain for three days a good quantity, and it will purge the head well and put away the ache and fasten the teeth. Or drink the juice of sage with ale, and it shall ease thee.\nTake three handfuls of centory and set it in a gallon of water unto a pot, morning and late in the evening.\nTake the juice of walwort, salt hony wax, and essence, and boil them together. Anoint thy temples with it.\nTake mallow, wormwood, mugwort, betony, egrymony, hylwort, of each an handful. Wash and stamp them, and put thereto three ounces of fair wheat flower, as much honey, and as much barley grease. Stamp them together and put thereto red wine and fry them. Lay them warm to the sore, but lay a red cole leaf between the player and the wound, and it shall cease the ache and put away the swelling.\nIf the flesh be whole above, take and shave the head there as the sore is, and double a lining cloth.\nSpread an egg white on it and bind it to a night. On the morrow, take it away stealthily. If the cloth is moist, the pan is broken. In the same place, carve the flesh and let the blood out. Anoint it with an ointment made for that purpose. Thus shall you save him, or else he is dead.\nTake four pence worth of the root of Poltavy of Spain, half a penny worth of spignard, grind them and boil them in good wine. When it is cold, put therein a spoonful of honey and a saucerful of mustard. Stir well together. At the going down of the sun, hold in your mouth a spoonful of this. When you go to bed, wash your mouth and drink, and use this medicine for three days, and you shall be well. This is proven.\nTake galangal, half an ounce; ginger, one ounce and a half; of nutmegs, a quarter of an ounce.\nTake betony, sage, red myrtle, and fennel, each three crops, and eat them for seven or fourteen days. An elder stick from one.\nyere growing: put the joyce thereof into thy nose for three days, three times a day, lying upright for a mile.\nTake Rewe, Aysell, and smear thy head with it.\nTake Betaine, Ueruayne wormwood, walwort, Sage, the bark of the Elder tree, tornes of Peper, and temper them well together in wine, drink a draught of it each day, early and late, until it is well.\nTake the gall of a hare and temper it with honey, apply it to thy temples.\nDrink Pulyoll and stamp its flower in lewd water or wine.\nTake the grease of a heart and blend it with barley meal, Morell, bind and temper all together, and paste it to thy temples; for this has been proven a right good medicine.\nTake the joyce of P.\nCamamell is good for ceasing the ache in the head, especially for the burning F.\nCalamynt is good for sleeping the worm in the head.\nFenell, soaked in water, assuages the ache in the head of man or woman when the head is washed with it.\nTake Sage, Rewe, wormwood, and Heyhoue of each.\nTake a lot of unspecified substance and soak it in fair water, then pour out the water into a fair, clean vessel. Heat playster (unclear) to the hottest it can bear and bind it securely to prevent it from falling apart. Let it sit for a day and a night without disturbing. Use three playsters and three washings for healing, and your head will never ache severely.\n\nTake half an ounce of Galangal and an ounce of ginger, half an ounce of nutmegs and a quarter of an ounce of cloves, a pennyweight of anise, a quarter of an ounce of eldercampane, half an ounce of licorice, and half an ounce of sugar. Grind all these together and let the sick person use this powder first thing in the morning and last thing at night for three days. Galen the good philosopher used this medicine.\n\nTake a small onion, crush it, and boil it in a little earthenware pot. Afterward, add a little clarified honey. When they are well combined, add a good spoonful of mustard and let it simmer together for a long time.\nLay the patient upright and put a little water into his nose, then let him stand upright. He will sense this for three days every day, and he will be whole by the grace of God.\n\nTake of bole armoniace one part, sandalwood two parts, and os mastyke three parts. Grind them all into a fine powder. Take the white of an egg on a small plate and lay it to the temples by the eye.\n\nTake the gall of a nettle that is of one color and comfrey that is new and well sifted. Rub them well and clean the tails thoroughly. After making a powder of them, set the nettle gall on the fire. When it is warm, sprinkle the comfrey powder into it continually until it is so thick that you can make a plaster from it. Apply it to the head of the patient, and he will soon be eased, for this is a proven medicine.\n\nTake galangal, half a dram; ginger, half a dram; nutmegs, half a dram; cloves, two drams; anneys, one dram; elenacampana, two drams; licorice, half a dram; sugar, half a dram, and make all into a mixture.\nTake a spoonful of this powder and have the patient use it first thing in the morning and last thing at night for four days. He will be thoroughly healed, as Galen the good philosopher used this medicine.\n\nMake a powder of betony and use it in your potage. It will restore the brain and destroy the stone.\n\nTake beet and horseed, grind them together in a mortar, and squeeze out the juice. Have the patient lie on his side and pour it into his ear. Let him rest.\n\nUvulettes are good for rening ceres.\n\nTake a tree that is a foot long and lay the middle of it in the fire. Keep the water that comes out of the ends. Take the juice of rubarb and wine and the grease of a fresh elephant. Combine equal portions of these and put it in his ears before going to bed each night until he is healed.\n\nTake an urchin, fillet it and roast it. Keep the grease that drips off in a dish. Put it in his ears and he will mend. This has been proven.\n\nTake the gall of a wether and honey.\nTake the middle part of the same moss and lay it on the wound to stop the bleeding.\nTake periwinkle and chew it in your mouth to stop the nosebleed.\nTake beten and salt and mix them together and put them in your nose to stop the bleeding.\nTake nutmeg and temper it with wine and give it to him to drink, and wash his face with ashes. He will soon stop that peril.\nTake shells that chickens were hatched in, burn them and make powder of them, and put the powder in his nose to stop him.\nTake leaves of rue and stamp them and lay them on the wound, for this is proven.\nTake a broom stalk and scrape off the rind and make a ball of it and put it in the wound and bind it well with a cloth.\nTake salt and burn it on a tile stone and make powder of it and put it in the wound.\nTake and scrape that which is burned of a cauldron or brass pot and make powder of it.\nTake worms from the earth and burn them to powder, apply it to the wound.\nTake and drink the juice of Aconite, it will stop bleeding.\nTake a linen cloth and burn it to powder, bind it to the wound or vein that is hurt.\nDrink the juice of Rue and take waybread and myrrh.\nBind the temples of the patient with a list around the head, so that the veins do not have their course, and drink the juice of Smallage.\nTake the seed that hangs on the hazel bow, burn it and make powder, blow it into the nose with a goose quill, or drink the juice of Plantain and it will stop immediately.\nTake three leaved grass or pimpernel, give him to drink, if he is not curable, and if he is curable, give him to drink for three days Pimpernel Bugle and Saffron to purge the wound. If the wound is on the head and brain, do not give him any Saffron for that.\n\"Give him Periwinkle or pine [it comes out at the wound, he shall live]. Or give him Lupine, stamped with water [and he spits, he shall die]. Or give him Mallow with ale [and he holds it to the wound the same time, he shall live or not]. Take the juice of the nettle and rub it well on your forehead [it will stop the bleeding]. Mostly it is used and best to take Alum and Wormwood. Take Honey and heat it over the fire and skim it, put thereon powder of pepper and heat it until it is black [then take half a Sage leaf and lay the Honey on it and apply it to the wound]. Take Henbane, heat a hot stone, make a pipe of lead the lower end so wide that it may cover the seeds and powder [then hold your mouth open over the other end so the air may go into the wound]. Take the showing of the Hart's horn and heat it long in water and apply it to the wound. Take vinegar, Mustard, pepper, pelitory of Spain, and the flesh of the Nutmeg [boil them all together]. And\"\nTake pepper and stamp it, then temper it with good wine and sup on it, keeping it warm in your mouth until it is cold, and then spit it out. Repeat this process to be delivered from all anguish.\n\nTake heather ashes that come in a linen cloth and lay it on your rotten tooth; it will make them fast.\n\nTake henbane and the root of the heather, as well as vervain, and make a candle from it. Hold your mouth over the burning candle so that the smoke may enter your tooth and repeat this often. You will see the worms fall out before you, then anoint [it].\n\nTake the henbane root, grind it in shavings, and lay it on the tooth for three nights. It will deliver you from the ache and kill the worms.\n\nTake the root of pelter of Spain, wash it clean, stamp it, and strain it so that one may go a mile with the water it was in. Every time you think it has been there long, spit it out and put in another. Repeat this until you have spent all three, then lay it on your bed.\nCover the well and warm it, and when you have slept, you will be whole for its medicine has been proven many times.\nTake the juice of the red nettle and the white of an egg, and a quantity of powdered ginger and powdered pepper, an even portion of each. Place them in a pocket of linen cloth and wet the pocket in a little vinegar, then apply it to your teeth there as the ache is.\nTake bursa pastoris and crush it, and if the pain is on the right side, bind it under the left foot, and if it is on the left side, bind it under the right foot.\nTake the bark of the tree that bears pomgranates and mastic, and of oil of Lebanon and roses, an even portion of all. Make powder and taper it with acrosia and put it in a small linen cloth, then lay it on the joints without.\nTake a water frog and a vertebrate frog, boil them together and collect the grease, then smear your garments about with it.\nTake the tallow of a boar and plantain, crush them together and anoint yourself with it, and it will fall out by its own accord.\nTake two handfuls.\nof Comyn & sta\u0304pe it small & sethe it in wyne & gyue them to drynke .xv. dayes & that shall make them hole.\n\u00b6Take Hony Salte & Rye mele & medle them to\u2223gyder & frete thy tethe therwith & they shalbe whyte.\nWHan thou hase loste thy speche take the ioyce of Sothernewode or of Sage or of Pympernell & put in vn\u00a6der thy to\u0304gue. Or take wormwode & stampe it & temper it with water or with Hony & put it into ye mouth\nof the pacyent and he shalbe hole.\n\u00b6Temper the sede of Rewe & Aysell togyder or the leues & drynke it & put some into his nosethrylles.\n\u00b6Take the ioyce of Sothernwode & tempre it with wyne & drynke it whan thou goes to bedde.\n\u00b6Take the croppes of Rewe & the croppes of Uer\u2223uayne\n\u00b6Take Beten & hange it aboute the necke of the pa\u00a6cyent / or gyue to ye pacyent ye ioyce therof to drynke whan he gothe to bedde & it shall cease.\n\u00b6Take the berys of Lorell tree and breke them in a morter & laye them in a cloute all aboute his heed & he shall slepe.\n\u00b6Take Egrymony & put it vnder the heed of ony person & he shall\nSleep until it is taken away.\nSet a Garlic head, husk, and steele together in the third part and drink it.\nEat Persley and Fenell together.\nTake Smallage Mints Rewe and Beten, boil them in good milk and sup on it, and you shall amend.\nTake wormwood Mints Sage and myrrh of bread that is brown, powder of Comfrey of each hand full / stamp it small and put it in a linen cloth or bag and wet it in Winegar and heat it / and as hot as you can bear, lay it to your stomach and it shall help you.\nTake a pint of water and as much as a Nutmeg of white Alum and as much of Sage and a spoonful of Honey and boil all together and rinse your mouth with it.\nCeverfoyle is a kind of woodbine and bears a white flower much like the Lily / and it is hot and dry in the second degree / stamp it and temper it with Honey and it is good for the Canker in the mouth.\nTake the leaves of the white Wine and boil them in fair water / and when it is right well boiled / hold your mouth over it so that the air may go into your mouth and steep.\nright well thy mouth & then sup of the water and hold it in thy mouth till it is cold & then put it out and take more & do so seven or eight times on a day & use this three days together. Also do in like manner with the five-leaved grass & use it seven or eight times on a day & three days together & it must be so the more than the left of the eye in fair water and it shall heal him.\nTake the juice of sage or primrose & put it into the patient's mouth & he shall speak.\nTake mastic, reckles, galangal, spikenard, gylofer, canell & a piece of woolen cloth & burn each one once & make powder & put thereof in thy mouth when thou wilt speak with white wine or with the juice of waybread & scammon honey.\nTake eight or nine leaves of sage & stamp them with a little salt & asafetida & make a plaster & lay it to it.\nNow for those that have stinking breath, take the juice of hysop or else take butter & the juice of horsehoe and the juice of featherfoil & temper them with honey.\nEvery day give to the pottage a spoonful.\nTake two handfuls of comfrey and stamp it to powder, boil it in wine and drink the syrup for 15 days and you shall amend.\nTake pulleys and mint and drink the juice and use ginger, cinnamon, and nutmegs. Look well and be sure that there is no rotten tooth.\nTake two handfuls of powdered comfrey\nand set it in good wine from a pot to a quart and drink it a little hot in the evening, but in the morning as hot as you can drink it, and you must drink a pint in the evening and in the morning, and within nine days you shall be whole on warranty.\nTake pulleys from the mountain called Hilweorth, a good handful, and wash it and\nTake red mints and rue, each like much, take the juice thereof, and at evening when you go to bed put it into your nose thrice, and lie so that it may run into the brain.\nWhoever uses to eat vervain makes good breath and does away with the stink of the mouth.\nTake the juice of black mints and the joy of rue each.\nTake three handfuls of comfrey and beat it small in a mortar. Add a potful of wine and simmer it until half wasted, then strain it through a cloth and drink of it every day, first thing in the morning and last thing at night, as hot as you can tolerate. This will ensure you are healthy for fifteen days.\n\nWhen you have a mind to cast or break, take two parts of the juice of fenugreek and one part of honey. Heat it until thick and drink it in the morning and evening for it is good for the stomach. It restrains breaking and is good for the liver and lungs, and destroys worms in the womb. If a woman drinks it with water or honey, it will ensure a fair delivery of her child.\n\nTake the juice of stonecrop for the same purpose.\n\nTake the juice of spurge for the same.\n\nTake rue and temp.\n\nMint is hot and dry in the second degree, according to Galen. It comforts the stomach, restrains breaking, is good for the liver and lungs, and destroys worms in the womb. If a woman drinks it with water or honey, it will ensure a fair delivery of her child.\n\nTake horsehoe and hawthorn.\nEvery like much and wash them clean, stamp them, and put thereto a portion of powder of pepper. Heat them well to boil in fair clean water, and let the patient drink it lukewarm, first and last. He shall be whole of that malady.\n\nTake equal parts of ysop, rosemary plant and the root of radish. Steep them in wine from a pot to a quart. Then take them down and pour out the liquor into the herbs in a mortar and mash them well together. Strain it back into the pot. Then take a pint of life honey, heat it and skim it, and put therein a quart of clarified may butter. Let it simmer by the time one may say the Psalm of Miserere mei Deus. Then take the vessel down and strain it through a linen cloth. Take that liquor and put it into a fair vessel of glass. Let the patient use it first and last, at every time. Six spoonsful of stale ale, warmed, till he be whole. For this is a proven medicine.\n\nTake the sediment of the herbs.\nTake nett and set it in oil and anoint your feet with it, and it will drive away the cold.\nTake sage, rue, and pepper, and cook them with honey. Eat a spoonful of it first and last until you are delivered of the said disease.\nTake southernwood and rosemary, each a handful, and a quart of clarified honey, a quart of wine, and set them all together. Then crush the herbs and put them back into the liquid and simmer it a little and strain it. Put the liquid into a glass and use six full spoons of it at once, along with six full spoons of stale ale, at each hot and at morning cold.\nTake pulleys from the mountain, otherwise called hylworte, alysander, persil, smallage, reed, burnet, and gromwell, of similar quantity, and set them in white wine until half is wasted. Then strain them and let the patient drink it hot, first and last.\nTake sage, nett, red fennel, isop, comfrey, and pepper, of similar quantity by weight, and cook them in honey and make a paste from it.\nTake a spoonful of literary/and use it in the evening and another in the morning.\nTake half a pound of licorice, scrape away the bark and stamp it in a mortar. Add to it a gallon of good wine in a new earthen pot, and an once of sugar well powdered, and a quarter of an ounce of ginger powder, and a quart of clarified honey. Heat them till half is wasted, then strain it through a cloth and put it in a clean vessel. Let the patient use it first and last, at even hot, and in the morning cold.\nTake a head full of rue, another of southern wood, another of rosemary, a quarter of an once of clarified honey, and a quart of wine, and\nTake a pound of licorice, scrape the bark clean, then stamp it in a mortar and put it into an earthen pot. Add four quartes of the best wine you can get, an once of sugar, and a quarter of an once of ginger powder, a pint of clarified honey, and simmer all together till half is wasted, then strain it through a cloth.\nTake clean cloth and put it into a fair vessel. Let the patient use it first and last, at even hot and in the morning cold, until he is whole.\n\nTake Anniseed, Smallage seed, and Uvolet seed, of each like much. Grind them all together in powder and temper it with wine as the quantity requires. Heat them well together until the patient uses it to eat it.\n\nTake the juice of Sage and the juice of Rose, of each like much, and a quantity of Comfrey and as much of the powder of Pepper. Heat them all in clarified Honey and make a lectuary of it. Let the patient use it, three spoons full at even and three in the morning, until he is whole.\n\nTake Sage, Rosemary, Fenugreek, Isop, Comfrey, and the powder of Pepper, of each like weight. Heat them together in Honey and make of them a lectuary. Use it, a spoonful at even and another in the morning.\n\nWhen you want swelling to subside from under your chin, take a horse and rip open the bag and get blood from it and anoint it with it. Lap it.\nbind it to hot water and do so for three days together, and thou shalt be whole. For tightness in the pipes or in the breast, take dry asafetida roots and of elecampane, of each hand full, pieces of licorice scraped and softly bruised, three ounces, and boil all together in a gallon of rennet water till half is wasted; then strain it, and with all the above-mentioned hot water, put thereto half a pint of clarified honey and drink warm milk, a good draught every day first and last. Take hyssop, Alexander the Persian, Lovage, reed Fenugreek, Burnet, and Gromwell, of each like quantity, and put the herbs in white wine or ale till half is wasted; then strain it and drink it, at evening hot and in the morning cold, until thou art whole, for this is proven. Take rosemary, asafetida, centory, betony, and iris, which is an herb like gladiolus but has a blue flower, steep them in fair water, and strain the water and the juice of the herbs, and put thereto honey and boil it again slightly, and put therein as much butter as honey.\nTake and mix together nine crops of sage, nine crops of parsley, nine crops of wormwood, nine crops of thyme, nine crops of watercress, and a quantity of sour brewis and uineger. Boil all together until it thickens, then put it into a pocket and keep it as hot as you can bear.\nTake Persley roots and the stalks of reed fenel. Wash them clean and crush them in a mortar.\nTake a large pot full of barley, put in a gallon of clean water, and boil them together until the barley is soft as wheat for Fourmenty. Strain the liquid through a clean cloth, then add to it as much good wine with a pennyworth of lycorice, not made into powder, and a good handful of parsley and another of sage. Boil all together.\nTake half of the Lycorice and boil it in a vessel, then strain it through a clean cloth, and give the liquid that passes through the cloth to the patient to drink, a spoonful or two at evening and in the morning first and last.\nMake a sauce of sage and parsley, equal portions, with a little rosemary and thyme, mingle it well with wine, and let the patient eat it with his meat, whether it be flesh or fish, and he will recover.\nPut a handful of smallage and a quantity of the sourst bread you can find into a mortar and grind and stamp them until they are thick and resemble a paste, then lay it on a linen cloth and bind it around his chest three or four times, and it will drive away the heat of the mouth and also stop the head.\nTake a new earthen pot and put in it pepper, smallage, groundsel, lovage, ysop, heartsease, hethouse, Alysander, and the root of Elenacampanae, the same size, and do so until your pot is full, and cover it.\nIt is necessary to place a pot full of herbs in a cauldron filled with water up to the neck, allowing no water to enter the pot. Let it simmer until the herbs are tender, then remove it from the fire and strain the liquid through a clean cloth into a clean vessel. Give this to the patient to drink in warm wine or warm ale, last thing at evening and first thing in the morning, for his recovery.\n\nTake Rue and Ambrosia, alike in quantity, mash them together and temper with white wine. Consume this for three days while fasting.\n\nTake equal quantities of Isop's Centory, Columbe, Avenace, and Lycorice. Steep them together in water until the third part is evaporated. Give this to the patient to drink in the morning, cold, and at evening, hot. One gallon of water is sufficient for the herbs; Isop is a mild herb to heal a man's breast if it is mashed and drunk with water while fasting.\nTake rewe and steep it with sage and give it to the patient to drink.\nTake wormwood, mint, calamint, sage, and juniper, stamp them small, and take white bread and toast it until it is all brown. Then take the bread and grind it small and put all together and make a paste.\nTake sage in wine from a pot to a quart and let the patient use to drink it, hot in the evening and cold in the morning, first and last. He shall be whole.\nTake three potels of rennet water from a well that springs and boil them all in it until it comes to a pot.\nHalf a pennyworth of Annas powder and half a pennyworth of Lycorice powder and a pennyworth of sugar, cast all these into the licorice and let it boil well. Then put it in a vessel and stop the pot so that the air does not go out. Let the patient drink it in the morning but not at night, and he shall recover right away.\nTake rewe and steep it with sage and let the patient drink.\nTake wormwood, mint, calamint, sage, and juniper, and stamp them small. Then take white bread, toast it until it is all brown, and grind it into a paste. Lay it to the heart.\n\nTake wormwood and the white of an egg, grate it and temper it with oil of uglight. Let her bleed on the veins around the papules.\n\nTake the fen of a gate and the juice of celery, mingle them together and apply it to the sore.\n\nTake the juice of the root of the foxglove, temper it with human urine, and pass it through a cloth. Wash the sore frequently with it.\n\nLet her drink in ale, nettle seeds and salt, and it will make her whole.\n\nTake equal parts of wormwood, sage, and calamint, and stamp them small.\n\nTake isop, parsley, and sage, stamp them, and apply them to the breast.\n\nTake heartsease, uglight, centory, endive, peppery fennel, ache, and the roots of peony and four seeds of durdock, isop, and a part of sugar. Steep them in a gallon of water.\nTake wine or fair water into a pot and clean it into a new earthen pot, cover it well and let it stand all night, then drink of it every day until you are whole. And if you have much sickness in your body, cook barley in water and drink the water, and keep from all evil diets until you are whole.\nTake uvolet ache cetry and lycorice and boil them in water and drink it in the evening hot and in the morning cold.\nTake rue and ambrose, both alike in quantity, and temper it with red wine and drink it for three days.\nTake a quantity of ripe sloes and grind them small and put them into a new earthen pot and fill it full of new ale, new cleaned, and cover the pot well above and make a hole in the ground and set the pot in it and cover it well above with earth, let it stand for ten days, then take it up and drink a cupful at once, at evening hot and in the morning cold, and you will be whole by the grace of God.\nTake isop and boil it in wine from a pot to a quart and use it in the evening.\nTake centory mints and saffron, boil them in white wine or stale ale in a closed pot, with no air escaping until the third part is wasted. Drink the resulting beverage hot for nine days in the morning, and you will be cured.\n\nCrush fennel roots and roots of smallage.\n\nTake wormwood agrimony smallage, a pound and a half of the herb, and ensure that you have as much of the joyce of the herb as you have of the material of the gall. Boil them together until half is wasted, in the manner of a poultice. Apply it hot to the sore place as you can bear.\n\nTake sorrel boys, place them in a word leaf, and roast them in ashes for half an hour. Crush them small, then add honey and uyneger, mix them together, and put them in a box. But apply a plaster of garlik and mele (melted) in uyneger two or three times, then place that salve in the box.\n\nTake a good handful of smallage, crush it in a mortar, and add a quantity of the sourest vinegar.\nTake the breed that you can get and stamp them together until they are thick like a plaster. Then lay it on a linen cloth and bind it around his chest three or four times or for as many nights as it takes, and it will drive away the heat of the mouth and stop the head.\n\nTake crops of red mints and crops of red nettles and wormwood. Temper them with wine or with cold stale ale, sufficient to drink in the morning next to his heart, and last at evening, and he will be whole.\n\nRose conserve is good for the fever in the stomach. It is also good for all evils that are engaged with hot humors.\n\nTake groundsel and two times as much bruisewort. Wash them both and stamp them. Temper them up with stale ale. Strain it through a cloth and give to the patient thereof first in the morning.\n\nTake a quantity of garlic. Peel it, grind it or make it into a meal. Boil them both well together in good winegar until it thickens. Then make a plaster of it and lay it to the pap until it turns white.\nTake Pymnent and grind it small / and put thereto life Honey, then make thereof a paste / and lay it on the paper / and cover it well / and warm it / let the patient drink of this drink that follows.\n\nTake Beton, Urgon, Egrymone, Groudeswylly, Brosworte Madder / of like much / save of the Madder for of it thou must have as much as of all the others by weight. Wash and stamp them and sethe them well in a stale.\n\nTake Horseshoe Crab's eyes, Isop, Cetery, Saffron, Fenell, Rewe, Goldes, Pulverall, and Neppe / of each of these like much / and put thereto Pepper and Honey / that it be thick as a lectuary / and when thou hast tempered the juice of thy herbs and thy Honey and Pepper together / sethe them well / then put it in a box / and give to the patient a spoonful in the morning and another in the evening / and it shall make him whole by the grace of God.\n\nTake Sage and Rewe / temper them with a fair water / for the herbs are dry of themselves / and stamp the Sage and the Rewe / take Comyn / put it into the juice of the herbs.\nTake a quantity of pepper and honey, cook them together and give the patient a spoonful at evening and another in the morning.\nTake five fresh grasses, stamp them with small ale and give the patient to drink three spoonfuls at once. Heat pulleys of the mouth and bind it to the navel as hot as it can be endured. The patient will be whole within three days at the most.\nStamp rue and salt together and temper it with stale ale. Give the patient to drink. The patient will be whole, by the grace of God.\nTake little balls of southern woodwort, burn them in a new pot, then grind them to powder. After that, gather it together with honey and smear and well it to the sore.\nDrink sage with warm wine. It will stop the ache under the sides and in the womb and in the stomach. It is good for dropsy and for the palsy and for the ache in the head.\nDrink ceiverfoyle with warm wine. It will stop the ache.\nTake Hylwote Alisander Persy Lovage, reed Feuel Radysshe Elenacampana, and set them all together in white wine from a pot to a quart and let the patient drink thereof in the morning and at evening until she is whole.\nTake three crops of Tansy and the Lily root and grind them, then fry them in fresh grease or in fresh butter or Capon grease and lay it to your sore side, neither too hot nor too cold.\nTake Hylwote Alisander Persy Lovage, reed Fenell, Smallage Burnet, and gromel of like amount, set them in white wine until half, then strain.\nCommonly, it is used to take two parts of Fenell and the third part of Honey and set them together until they are as thick as a lectuary, let the sick use it first and last, and he shall be whole, but give him a purgative.\nTake the inner bark of the Ash tree, stamp it, and set it in wine, it will heal the splinter doubtless.\nTake the Elder root and set it in white wine until the third part, drink thereof for it cures mercilessly.\nDrink the longes.\nTake 2 pounds of fair borax and 2 pounds of ashes made from ash wood, and a gallon of fair rainwater. Cook them all together until half is wasted. Then strain it through a cloth and let it stand all night. In the morning, filter the grease and discard the water. Mix the grease well and strain patiently to drink. Take the roots of young ash plants and cook them all together in a gallon of wine until half is wasted. Let the patient drink of it, even hot in the evening and cold in the morning. Use this ointment and this drink, and he shall be whole within nine days at the latest, if there is any recovery in him.\n\nFor diseases in the womb, take Persian roots and red fenell stalks. Wash them clean and crush them in a mortar with enough water to cover.\n\nTake a morsel of lard as large as your finger and powder it with sage and thyme. Put it into your fundamental. Smear the mother's paper.\nwith her chewing.\nIf a woman has many flowers drink of the white of stale ale, it will help her.\nTake saffron and stamp it, and put thereto good ale, and take ginger and white amber, make them in powder very small, and give her to drink with the saffron, and make a plaster of saffron of isop and of leeks fried in fresh butter, lay it to her belly and to her reins, and she shall be whole.\nTake half a pound of almonds and blanch them, powder them in a mortar small, then take twelve yolks of eggs roasted hard and put them into a mortar, and grind all together, and then take a pint of strong red wine, for it is best, and put it into the same stuff, and mix them well together, and then put all into a fair pot of earth and stop it well, and take thereof 5 or 6 spoonfuls at once, warmed in a pyce, and drink it 3 or 4 times a day if it be needed.\nTake the root of the great dock that bears the burr and the leaves of oak, grind them up and make a bath of them, put thy feet therein up to the ankles, but no higher.\nLet your feast remain long there as hot as you can endure, then keep them warm.\nTake beton weed, comfrey heart-shaped dayteses, the berries of the elder or the leaves that tend to rest, and camphor. Take these herbs and stamp them in a small mortar, letting the majority be beton. Then temper it with small ale or wine and drink of this liquor warm, last at night and first in the morning for eight days.\nTake twice as much beton as camphor and long worms that are in the earth in gardens or in highways. Wash them clean and crush them in a mortar. Temper them with beton and camphor and use it in food and drink until you are whole.\nTake polypody from the oak and wash it clean. Stamp it small in a mortar. Take fair fresh grease therefor. Take an old hen that is fat, scald her, draw her, and wash her clean. Stuff her with the polypody and the lard. Stew her well until she is tender. Let the patient drink the broth as hot as he can. Take a great onion.\nExtract and put the core, replace it with fresh grease, set it in ashes, and let it roast until tender. Then stamp it and have it laid to his naval and bind it fast while warm. Let him drink the broth beforehand with white wine or whey, and no other drink, for good delivery within three hours.\n\nTake beten and saffron, dry them and make powder of them. Have the patient drink the powder in hot water, and as soon as the powder goes down into the belly, it will put them to sleep and bring them out on warrant.\n\nTake sengris featherfoil and mints, stamp them and drink the juice warm in wine, and it will put them to sleep and bring them out.\n\nTake the kernels of great rasps, dry them and make powder of them. Meddle them with the best red wine that you can get and drink it all the way when you drink, and you will soon be whole.\n\nTake red nettles, crush them small in a mortar, and do them in an earthen pot. Add a good portion of white wine and simmer them well to get them half cooked.\nTake betagne sausage, dry it and make powder from it. Have the sick person drink it in hot water or milk. It will kill worms and expel them.\n\nTake a stove with a seat and let it be close to the ground. Place a pan with charcoal underneath and sit on it as close as you can. Knock frankincense into powder and cast a good quantity into the fire. Sit on the seat as close as you can, and when the smoke is gone, cast in more powder into the fire and sit there as long as you can.\n\nTake an onion and remove its top, taking a penny or more depending on its size. Extract its heart and mix powdered pepper in it.\nTake a good quantity and place it on top, add a gain and take a large linen cloth, wet it in water and wring it well with your hands. Then lap the onions in it and place them in the fire until they are soft. Remove the cloth and place it in another hot one. Repeat this process with five or six, or as many as you wish.\n\nTake eggs and roast them hard and place them on the towel and when one is cold, take another as you do with the onions. If you wish, put verjuice in your onions instead of pepper and cleave your eggs, take out the yolks and put verjuice in them as hot as you can bear. Leave the yolks whole with the verjuice on the sore.\n\nAlso take nettles' fat and a little honey and anoint the sore well with it. Then take gum that comes from a yew tree and anoint the sore well with it. Take a tile stone or a stole, as I mentioned before, and if you bleed, take a good one.\nTake a good quantity of coriander seeds and burn them on a small tile stone until powder can be made from it, and a little quantity of almonds, burn it in the same way and make powder from it. Blend them together and add the liquor of a swine's gall. A fresh swine's gall is best. If the gall has been kept for a long time, place it in fair water overnight and it will turn into a red liquor. If you cannot obtain swine's gall, take oil that coriander seeds are cooked in and blend it with your powder, making it somewhat standing, like a plaster. If you think it bites too much, add more liquor and less almonds. If you think it does not bite enough, add more almonds. When this medicine is thus made, anoint the sore with it using your hand. If there are any papes coming out of the wound when the sore is anointed.\n\nTake centorye rosmary.\nTake wormwood and make it into a poultice with white wine, and let the sick person take of it. It will cause the postome to go down, and when it is broken, let him drink of the same poultice warm.\n\nTake the root of holy Horehound and wash it clean, then boil it until it is tender, and then pour the water into a vessel. Take Lords and Fennel of equal amounts and as much of the two as of the root that is soaked, then boil them in the same water until it ropes, as it were, like bird lime. Stamp the root and add it, then stir and mix them well together to form a paste. Fry it in bore's grease and apply it to the sore, as hot as you can bear, and within nine days he shall be whole on warrant.\n\nTake the root of Chervil and the root of white Mallow and egg yolks, and old smear it with the Mallow which shall be soaked. Stamp them all together and apply it to the impostume.\n\nTake Lords and boil it in water until it is softened, and take sheep tallow.\nTake sweet milk and apply it to the affected area.\nTake morell and the white of an egg, grind them together and spread the mixture on the paper, keep it cold.\nLet him often drink turmeric.\nA man should first take equal parts of water from Burgess and Fymbery, let the sick person drink it in the morning and evening, and he will be well within 14 days.\nTake mustard seeds and salt, grind them together and temper with vinegar, anoint the morphic area with it.\nTake the root of the red dock, pick out the outermost black part and then grind it with salt, temper with vinegar and anoint the morphic area with it.\nTake black soap\nTake green copperas, put it in clear water and let it stand a night and a day, then clarify the water and anoint the morphic area with it.\nTake Fymbery and make water from it, anoint the body with it.\nTake brimstone, grind it and put it in a little linen cloth, fold it twice and bind it tightly in it, wet it.\nTake black soap in a clean cloth and put it in a yellow pottage pot. Anoint the morfewe (morfew) with it.\nLet them drink early in the morning and late in the evening water of borage and of fymtree mixed together in equal portions for four days, and they will be whole.\nTake an ounce of fine verjuice and an ounce of sulfur and grind both into a small powder. Take the heads of two fat sheep, shave them, clean them, and boil them until tender. Then take them off the fire and let them stand still until the next morning. Collect all the grease cleanly and mix it with the powder. Do not let it come near fire after you have mixed it, but work it cold. It will heal the morfewe, whether it is white or black. Anoint the sick person with it every night before going to bed, and in the morning wash it off with vinegar.\nTake this medicine until he is well.\nTake the root of Anise and Licorice and boil them together in white wine from a pot into a pint, and take thou an ounce of ginger powder and an ounce of cannell powder and half an ounce of galangal powder, mix all this well and give the sick person to drink of it every day at morning and evening. Two spoonfuls. Then anoint him well with oil of Benedicam. Take Anneseed and steep it well in fine vinegar all day and night, then take up thy Anneseed and dry it in the wind and cast away the vinegar, let the sick person eat the seed for it is a principal medicine.\nTake Smallage Egrimonde and Mousery and stamp them together but wash them well first and temper them with vinegar, then fry them well in bore's grease and make a plaster, apply it as hot as the sick person can bear and it shall heal him.\nTake Lely roots Camamell and Anneseed and stamp them all together and fry it back over the fire.\nTake Brome.\nAnd beat it to powder and temper the powder with oil made of mints and a little veneger therewith and anoint the sore or else take great walnuts as they grow, husks and all, and grind them together in a mortar and temper it with oil of olive and fry it in a pan and put to the frying a quantity of peaches and temper them a bouillon the back toward the sore. Every morning wash the sore with Madder water.\n\nTake green walnut husks and all to grind small in a mortar and put thereto a little black peach and grind them well together. Afterward do thereto a little quick silver and grind them well together and temper them up with oil of olive and then fry them well together and make thereof an ointment and anoint the sore with it and lay the black side toward the sore. Every morning wash the sore with Madder water.\n\nTake an apothecary's apparatus of purified honey, that is to say, take wax in the combs and break it over a brass pot and that honey that runs through the sieve is purified honey.\nTake four quarts of running spring water.\nIf you have the Menaso_, take cresses and eat them for three days and drink to it low wine or water. If you cast it out, you will heal well.\nTake virgin wax and heat it in the white of an egg and eat it all hot; it strains the foundation.\nTake the yolks of three hen eggs and the joy of myrtle.\nTake the yolk of an egg, remove all the white, and mix in the powder of saffron when it is built and let it sit in the shell. Roast it hard and give it to the sick person to eat large before his meal, and do so often times if the sickness has been long.\nTake Rue and Campana of each herb for himself, an ounce, and take half a penny worth of saffron. Boil it in a pot with a quart of white wine of roses. Boil it until it comes to a pint, then strain it through a clean cloth into a clean earthen pot and keep it a day and a night. Take four spoonfuls at once; first thing in the morning and last thing at evening for nine days.\nTake white Spanish soap and a little stale ale.\nTake strawberries and gruel, mash them together. Take sheep's straw and burn it, then take the ashes.\nTake a handful of parsley and a pouch of cumin, and four quarts of wine. Boil all together until half is consumed, then give it to the sick person to drink, both in the morning with cold water and in the evening with hot water. It will help him.\nDrink marigold, saffron, and stale ale in the third hour that it is coming upon the body, but drink no more of it after the third hour, however much you do.\nTake every day of the powder beforehand for dropsy in the womb. Take rosemary, rue, betony, hyssop, marigold flowers, anise, sage, and featherfew. Wash them well and crush them a little. Put them in an earthen pot.\nAnd on the morrow, boil it in a pot and let grace be with you, as Ipocras the philosopher says.\nTake three seeds of myrrh before the access comes, and it will relieve certain hours. Or take a garlic head and the [...]\nTake three parts of Raddish, and stamp the seed of Achilles and when the use of Feverfew and Smallage with water a good quantity or the access comes, he shall forsake it with three drinks.\nTake the use of Plantain and temper it with wine or with four spoonfuls of water and drink it a little before the access comes & lay the to sleep & cover the warm or take the less Spurge and Betony\nTake Betony, Ambrosia, Horehound, Solomon's Seal, each a handful, and steep them in water and wine until the third part is water but let the second be of wine & wine, and drink a cup full or before the accesses come and it shall pass away.\nOr take the milk of a goat and set in it the seed of Bladdernut to the third part and waste it / & drink it for four days even and morning for it destroys all fevers.\nTake a good handful of wormwood and grind it as small as Verjus and put therein brown Bread and powder of Cumin & temper it with Ale made thick as.\nTake Urtsawa seeds and whatever you feel the access to your naked bed and make it right warm and lay it to your stomach, place leather next to the player to hold in use and bind it fast with a towel until it is bound.\nTake Urtsica greca (Dandelion), Mints, wormwood, a handful of each, and boil them in a galon of water until a potful is obtained. Then set it aside to clarify and drink the first day, nine spoonfuls; the second day, eight; and so every day one spoonful less until you come to one day one spoonful, but do not drink until the access comes or begins to come, and within nine days it will go away. This has been often proven effective.\nA fever tertian is generated from great abundance\nof red color rooted in the body, as it is proven by wise men. If you will be cured of it lightly, take Quincenta and if you do not have it, take good Aqua-vitae and put a little rhubarb or new ale or some other things good for purging red color in it. Use the juice of Dandelion and drink these waters boiled.\nTake a gallon of water and set it to boil. A Fire daily, all masters agree, is generated from a great rotund fuel, and from its abundance it is cold and moist. For it, take Quintasia and if you lack it, take Aqua vitae, and put in a little elder flower powder or some other purgative, and use this at morning and evening, and you will be whole.\n\nTake a potful of white wine and a handful each of borage, violets, long-bearded dandelion, sorrel, and set them to boil together until they fill the pot. Then strain it and set it on the fire to clarify it with the white of an egg, and when it is clear and clarified, skim it clean and put it in an earthen pot, stopped, and use to drink it lukewarm, and it will help you.\n\nTake a potful of milk and a saucerful of verjuice and, when the milk is somewhat warm, put in the verjuice and its curd.\nTake a way and keep the way / The one who drinks the juice of betaine and the juice of plantain mixed together will be safe from the fire, terciary be he ever so sick. It is also good for worms in the womb.\n\nTake mastike, reckles, galangal, spikenard, galingale, canell and a piece of woolen cloth, and burn an ounce of each one, make powder, and do thereof in the mouth and wash the mouth when you will speak with white wine or waybread and scented honey.\n\nTake eight or nine leaves of sage and stamp them with a little salt and asafetida and make a plaster.\n\nTake wormwood and the white of an egg, scum it and steep it with oil of violet / Let her bleed on the way the paper was bought\n\nTake lime in its virtue that is not quenched / And black pepper, orpiment, strong asafetida, and rewe honey and be powder\n\nIs good for sleeping both the canker and the fester.\n\nTake lenef bacon and burn it, do it into the sore for it is good for the gout.\nTake fennel from a gate and the joy of celandine, blend them together and apply to the sore.\nTake one pound of virgin wax and a pound of barrow's grease molten, together with half a pound of purified frankincense, an ounce of mastic, half a pound of Spanish cod, a pound of stone pitch three pence weight of uredegrece, grind all these things and put them aside.\nTake fresh cheese and take a small powder of rhus vernix, meddle it with life honey and spread it upon the cheese. Take new woman's milk that is newly milked and with a feather anoint it in a bowl and lay it to the sore when you go to bed. If there be any canker there, it will come out and eat of it and immediately he shall be dead.\nTake the root of D and dry it and make it into powder. Take nine pence weight of the powder and put it in wine and heat it well. Then let the sick person drink it warm for three days and he shall be whole and never have it again, on my warranties.\nTake aurum and rue and stamp them together.\nand men bind the joy with stale ale and give it to the patient to drink.\nTake a paste of rose flowers and barley and bind it to the forehead, to the temples, and bind the knees above and below, and the elbows above and below. Let him bleed at one arm.\nTake burdock root and crush it well in your hands and hold it to their nose.\nTake wheat flour, the juice of ache and talc and make a paste of it.\nAlso take wheat flour and honey and make a paste of it.\nAlso steep in water ground ivy and sheep's tallow and make a paste of it.\nTake your blood and blend it with oil and smear it on you.\nTake oxgall and linseed and the flower of the white mallow and the roots of the leek and fry them all together in grease or in sweet Milk and make a paste of it and it shall ease the pain. St. Cuthbert's paste is good for the sore and stiffness of the sinews.\nTake the milk of a cow that is of one color and the juice of smalage and clean wheat flour and boil them well and lay it on the leg or arm.\nfor starskenes of the senowe.\nTake a piece of salt before the fat and the lean together as much as thou thinkest will into the wound & lay it on the hot\nTake Grounde Ivy, Bocklem, and Synchon and Otmell and milk of a cow and put thereto the juice of Singren and sheep's tallow and let them all boil together till it thickens / & make a plaster thereof & lay it about the sore and that shall heal the aching and put a way the swelling of the same.\nTake Sage, Rewe, wormwood, Lorer, leves, Hor\u00feounde, redde Nettles, and stampe them all together and meddle them with may butter and let it stand so for ten days / & after fry them and strain them clean & then melt with incense and this serves for all manner of aches.\nTake Rewe Brosewort and roots of Smallage of each like quantity and stampe them as small as thou must then put thereto three yolks of Eggs & a good quantity of honey and a pennyworth of kidney soap & a little salt & stampe them together with herbs & all & meddle them with wheat flour.\nTake the juice of Smallage of petty Morell and Pla\u0304ten, each an equal amount, and take honey and the white of an egg, the same quantity for each, as you do of the juice. Take as much juice as will fit in the shell of an egg, and then mix it all together with bulked flower of wheat and let it stand until the flower and all the other ingredients are well blended. Make it as thick as pap and let it come to no fire by any means, but keep it cold and raw.\n\nTake Egrymonde and crush it finely, then temper it with honey until it is well moistened, and apply it to the wound. It will cease aching within half an hour, and honey will have the same effect. Both have been proven effective.\n\nCrush brome and nepte together and temper it.\nTake the route of walwort meady, stamp it and fry it with bore's grease, and make thereof a plaster. Apply it all around the swelling.\n\nTake rue and lenche, stamp them together and mix them with a portion of honey, then fry them together in a pan and apply the plaster to the sore, keeping it warm. It will help with aching and swelling.\n\nTake the route of holly sore and it will help with aching.\n\nTake mugwort,\nTake wormwood,\nTake dock,\nTake a good handful of roses, otherwise called marygold, a handful of scalyons, as much of mayde's-cress and dittany said powder among the herbs all together in the stillery. Before they begin to steep, take half a quart of treacle and sprinkle it among them. Then perform this steeping and so on. Afterward, take the water mentioned above and give it to a body having boils.\n\nTake herba Benedicta,\nTake Matfelon Beton in ale,\nwhich should be dried in the sun, for they grind best and\nTake three spoonfuls of vinegar and six of fair water, and as much treacle as a damson or a plum. Take Tansey, Feverfew Colombo, and sage, each a handful, and stamp them. Drink the juice with treacle. Take a pound of wormwood wax, a pound of frankincense, a once of mastick, half a pound of Spanish copal, a pound of stone peach, and four pennyweight of verdigrease. Take these aforementioned things and break them small. Put them in a fair pan and set them over the fire to melt together. When they are molten, powder the verdigrease and do it in. When it becomes cold, with a feather, skim the foam above. Take Oculus or vervain and stamp it. Lay two fingerbreadths from the boil and it will follow after. When it is removed, lay a new one over two fingerbreadths of it, and do so until it is removed to the place you wish.\nTake Cycnus Fengrape and Melycolum and Linded Mynthes of each like much and set them in clean water, and make thereof a plaster and lay it to the boil. It will make it rot well.\n\nTake the Rose and leaves of strawberries and grind them in a mortar, and let the sick man drink the juice. It will draw out the boil on warranty.\n\nTake galbanum and clean it at the fire and make an ointment thereof, and lay it to the boil for two days without any removing. Do so until it breaks, for it will both break it and heal it fair.\n\nTake toasted cheese and boiled grease that is on Molten and mash them together well, and then fry a little and make thereof a plaster and lay it to the boil as hot as he may suffer it. At the farthest it shall break it within four days with four plasters on warranties.\n\nTake Cycnus, Fengrape, Melyben, and Linded and Mynthes of each like much and set them in water, and make a plaster thereof and lay it to the sore boil. It will make it rot.\n\nTake Angulpertis and\nTake the red Dock roots and the Lely roots of equal like amount and grind them in a mortar, add borax and fry them together to make a paste, and lay it on the boil until it breaks within six days and six pastes.\nTake crowfoot while the boil is heating and stop it, take it out and extract its juice. If you want the boil to remain white, add an egg and honey and clean wheat flour and mix well to form a paste, which will help it heal.\nTake the roots and leaves of Strawberries and griddle them small. Let a sick person drink their juice to draw out a boil on warning.\nSet Herb Benjamin, wormwood, Sorel, Hay, and Elena together in fair running water until half.\nTake the red Dock roots, pimpleweed, scabious, Sorel, and celandine and mash them, temper with butter, fry well together, and strain into a clean vessel.\nTake a good quantity of brimstone powder and stir it well until it is cold, and with a nut apply it to the sick person until he is whole.\nTake marigolds, petty morel or plantain of equal quantity and stamp the small and strain out the juice clearly and apply the juice and linen cloth to the sore and use it until you are whole.\nTake onion and mince it and set it in water or vinegar.\nTake the juice of morel with rose oil or uvlette oil and apply it with a nut to the scabs.\nTake the root of the sharp leaved dock or the coarse dock, grind it in a mortar and temper it with sharp vinegar and make an ointment from it and apply it to the pain.\nTake white mallow and burn it and take the ashes that come from it and boil them with grease to make a paste and anoint your legs well with it, and also take of the same ashes and make a poultice with it and wash your legs in it or anoint yourself with it.\nTake the red dock root, the root of siladyne, the root of wormwood and the leaves of the following:\nTake butter and melt it, then apply it to the scabs and press it in with the butter. Wash Helena campana roots clean in fair water and boil them like parsnips. Once they are cooked, clean and cut them into pieces, crush them with a pestle using galtsyre and:\n\nTake brimstone, quince seeds, white lead, the joyce of silodyn, fresh grease, and the joy of herb benet. Apply these to the sore.\n\nTake peaches and clean wax of each kind, boil them together over the fire. Once they are well combined, add a good quantity of the juice of rue and stir well. Take a linen cloth, make a plaster from it, and apply it firmly to the head where the sore is, but make sure the head is shaven first and let it remain for three days and three nights. On the third day, when it is most cold, remove it suddenly or he will be aware, and afterwards take honey and the juice of honey.\nTake sulfur and temper it well to get a paste, and apply it to your head and shave it clean. Take peach leaves and virgin wax and fry them together and lay it on your head, hot, for nine days without removing it.\n\nTake rye meal and water and make it into a paste. Apply it to the head and let it dry. Take the juice of calamus and fry it in white grease and smear your head often with it.\n\nTake ginger, pepper, salt, and souters wax and make a plaster of it.\n\nTake an ounce of ground oils of olive and two ounces of the ground oils of Rhenish wine and an ounce of ammonia and mix all together and smear the body with it.\n\nTake an ounce of old smear from an unwounded boar and the juice of red fenell, percely, saffron, lovage, iodine, rosemary, rue, borage, nettles, and two handfuls of premature leys, a handful of laurel, a handful of isop, and a handful of croppes of red violets.\nTake two handfuls of Solsequium, half a handful of Viola, a handful of watercress, and as much sage as half of the other herbs. Wash them by weight.\n\nTake Pennyroyal, Spanish thyme, bennet, anise, galingale, cloves, nutmegs, savory, stammerwort, mace (French), sage, rue, and long pepper. Each like a similar amount, an ounce or more or less, and grind them all into powder, keeping it clean. Eat half a spoonful of the powder with your pottage at every meal every day of your life, and wash your neck and hands, and all your joints in aqua-vitae.\n\nTake watercress, remove the white parts from the roots and the flowers from the tops, wash them clean, and let them soak until the water is drained out. Then crush them in a mortar and strain them in a linen cloth. The residue of a gallon should be collected and boiled, and skimmed clean until it is wasted.\n[pottery] For it will be clean and fair, and when it is cold, take honey a pint and put it in and stir well to get it together and skim it. [FIN]", "creation_year": 1526, "creation_year_earliest": 1526, "creation_year_latest": 1526, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "A comprehensive introduction to Paul's epistle to the Romans. By William Tindall. Since this epistle is the principal and most excellent part of the new testament and the purest evangelion, that is, good news and what we call the gospel, and also a light and way into the whole scripture, I think it fitting that every Christian man not only knows it by heart without the book, but also exercises himself in it continually, as with the daily bread of the soul. No one can truly read it too often or study it too well. The more it is studied, the more it is cherished, the pleasanter it becomes, and the more deeply it is searched, the more precious things are found in it. Therefore, I will bestow my labor and diligence, through this little preface or prologue, to prepare a way for you to it, as God shall give me grace.\nThe text requires only minor cleaning:\n\nFirst, we must carefully consider the Apostle's manner of speaking, and above all, understand what Paul means by these words: Law, Sin, Grace, Faith, Righteousness, Flesh, Spirit, and similar terms. Otherwise, no matter how often you read it, you will make no progress. The term \"Law\" cannot be understood here in the common sense, as some would claim, interpreting it as mere learning that teaches what should be done and what should not be done, as is the case with human law, where the law is fulfilled through outward works alone, even if the heart is far removed. But God judges differently.\nafter the ground of the heart and the thoughts and the secret movings of the mind, therefore his law requires the ground of the heart and love from the bottom thereof, and is not content with outward work only, but rebukes most of all those works which spring not of love from the ground and low bottom of the heart, though they appear outwardly never so honest and good. As Christ in the Gospels rebuked the Pharisees above all hypocrites, that is, those who were similars and painted sepulchres, Pharisees yet lived no men so pure, as pertaining to outward deeds and works of the law. You and Paul in the third chapter of his Epistle to the Philippians confess of himself that, as twisting the law he was such a one as no man could complain of, and yet was still a murderer of the Christians, persecuted them, and tormented them so sore that he compelled them to blaspheme Christ, and was all.\nFor this reason, the 55th Psalm calls all my peers, because no man keeps the law from the ground up, from the heart. Neither can he keep it. All men are naturally inclined to evil and hate the law. We find in ourselves an unwillingness and tediousness to do good, but lust and delight to do evil. Where there is no inward lust to do good, the bottom of the heart does not fulfill the law, and there is also doubtfully sin and wrath deserved before God, though there may be never so many outward good works or a most glorious outward show and appearance from them.\n\nFor this reason, Saint Paul concludes in the second chapter that all Jews are sinners and transgressors of the law, though they may make me believe through hypocrisy of outward works that they fulfill the law. He alone who does the law is righteous before God, meaning thereby that no man is righteous before God without outward works.\nYou teach a man not to break a wedding lock, and yet you break your own. In judging another, you condemn yourself, as you do the same things you judge. It is as if you say, you live outwardly well according to the law's works, and judge those who do not, but you have a beam in your own eye and are not aware of the log in your own. For though you keep the law outwardly with works, for fear of rebuke, shame, and punishment, or for love of reward, advantage, and vain glory, you do all these things without lust and love for the law's sake. Indeed, you would rather be a great fool if you did not fear the law, for inwardly in your heart, you would wish there were no law, no God, the author and avenger of the law. It is painful for you to have your appetites.\nRefused and to be kept down. Therefore, it is a plain conclusion that you, from the ground and bottom of your heart, are an enemy to the law. What prevents it now that you teach another man not to steal, when you yourself are one of these in your heart, and outwardly would like to steal if you dared? Though the outward deeds do not always abide with such hypocrites and dissimulators, but break forth suddenly, even as an evil stab or a pocket cannot always be kept in with violence. You teach another man, but you do not teach yourself. You do not know what you teach, for you do not understand the law rightly. How can it be fulfilled and satisfied, but with inward love and affection, so greatly it cannot be fulfilled with outward deeds and works alone. Moreover, the law increases sin, as he says in the fifth chapter, because man is an enemy to the law, for as much as it requires so many things.\nThe law is contrary to his nature where he is unable to fulfill one point or title as the law requires. Therefore, we are more provoked and have greater lust to break it. For this reason, he says in the seventh chapter that the law is spiritual, as though he would say if the law were fleshly and only human doctrine, it might be fulfilled, satisfied, and stilled with outward deeds. But now the law is spiritual, and no one fulfills it except that all that he does proceeds from love from the bottom of the heart. Such a new heart and lusty spirit cannot come from your own strength and enforcement but by the operation and working of the Spirit. For the Spirit of God alone makes a man spiritual and like the law, so that now henceforth he does nothing of fear or for lucre or vain glory or for rewards, but of a free heart and inward lust. The law is spiritual and will be both loved and fulfilled by\nThe spiritual heart / therefore requires the spirit that makes a man's heart free / and gives him lust and courage unwilling towards the law ward. Where such a spirit is not, there remains sinful grudging and hatred against the law / which nevertheless is good, righteous and holy.\n\nAccount yourself therefore with the manner of speaking of the Apostle, and let this now strike fast in your heart / that it is not both to do deeds and works of the law / and to fulfill the law. The work of the law is whatever a man does or can do of his own free will / of his own proper strength / and enforcing. Notwithstanding, there is never so great working / yet as long as their remains in the heart unwillingness, tediousness, grudging, grief, pain, and compulsion towards the law ward / so long are all works unprofitable, lost, and damnable in the sight of God.\n\nThis means Paul in the third chapter / where he says / by the deeds.\nOf the law shall no flesh be justified in God's sight. Here you perceive that those sophists are but deceivers, who teach that a man may and must prepare himself to grace and to God's favor with good works. How can they prepare themselves unto God's favor and to that which is good, which themselves cannot do, nor once think a good thought or consent to do good? The devil possessing their hearts, minds, and thoughts, captivates them at his pleasure. Can those works please God, you think, which are done with grief, pain, and tediousness, with an evil will, with a contrary and grudging mind? O holy Saint Prosper, how mightily, with Paul's scripture, you confounded this, about (I suppose) a thousand years ago or thereabouts.\n\nTo fulfill the law is, to do the works thereof, and whatever the law commands, love, lust, and inward affection and delight, and to live godly and well.\nFreely and willingly, and without the compulsion of the law, as if there were no law at all. Such lust and willingness to love the law come only by the working of the spirit in the heart, as he says in the first chapter. Now the spirit is not given to anyone unless it is by faith only, in that we believe the promises of God without wavering. That God is true and will fulfill all his good promises to us for the sake of Christ's blood, as it is clear in the first chapter. I am not ashamed (says Paul) of Christ's glad tidings, for it is the power of God for salvation to as many as believe. For at that moment and in the same way, we believe the glad tidings preached to us, the Holy Ghost enters into our hearts and loosens the bonds of the devil, which before possessed our hearts in captivity and held us, so that we could have no lust to the will of God in the law. And just as the spirit comes by faith only, so also comes the word of faith that brings salvation.\n\"Tidings of God / when Christ is preached, he is presented as both God and son, and man, deceased and risen again for our sake, as he says in the third, fourth, and tenth chapters. Our justifying comes from faith; faith and the spirit come from God, not from us.\n\nFrom this comes the fact that faith alone justifies, makes righteous, and fulfills the law, for it brings the spirit through Christ's worthy works. The spirit brings joy, loosens the heart, makes him free, sets him at liberty, and gives him strength to work the law's deeds with love, just as the law requires. Then, from the same faith working in the heart, all good works spring forth by their own accord.\n\nIn the third chapter, after he has cast away the works of the law, so that it seems as though he would break and annul the law through faith, he answers, \"We do not destroy the law through faith, but\"\nmaynetene/further or stabilish the law though we/that is, we fulfill the law through faith. Sin in the scripture is not called that outward work alone committed by the body/but all the whole business and whatever accompanies/moves or stirs up unto the outward death/and that whence the works spring/as unhealthy/prones and readines unto the death in the ground of the heart/with all the powers/affections and appetites wherewith we can but sin/so that we say/that a man sinneth/whenever he is carried away into sin/all together\nas much as he is/of that poison inclination and corrupt nature where in he was conceived and born. For there is no outward sin committed/except a man be carried away with life/soul/heart/body/lust and mind thereunto. The scripture looks singularly unto the heart/and unto the root and original fountain of all sin/which is unbelief in the bottom of the heart. For as faithfulness/\n\nCleaned Text: Maynetene or stabilish the law, for we fulfill the law through faith. Sin in the scripture is not only committed by the body outwardly, but all the business and whatever accompanies moves or stirs up one towards outward death. This starts from the heart, the root and original fountain of all sin, which is unbelief in the heart. As faithfulness states, \"a man sinneth\" when he is carried away into sin with his life, soul, heart, body, lust, and mind.\nOnly justify and bring the spirit and lust unto the utmost good works. Even so, unbelief only damns and keeps out the spirit, provokes the flesh, and stirs up lust unto the evil utmost works, as it happened to Adam and Eve in paradise (Genesis iii).\n\nFor this cause, Christ calls unbelief a damner and notably in the 15th chapter of John, the spirit (says he) shall rebuke the world of sin because they do not believe in me. Therefore, before all good works as good fruits, there must needs be faith in the heart whence they spring, and before all bad deeds as bad fruits, there must needs be unbelief in the heart, as the root fountain, pyth, and strength of all sin, which unbelief is called the head of the serpent and of the old dragon, which the woman's seed Christ must tread underfoot as it was promised to Adam.\n\nGrace and gift have this difference: Grace properly is God's favor, benevolence or kind mind, which of His own self, without\n\n(Note: The text appears to be written in Early Modern English. No major OCR errors were detected, so no corrections were necessary.)\ndeserving of us / he bears to us / whereby he was moved and inclined to give Christ and all his mother's gifts of grace to us. Gift is the Holy Ghost and his working, whom he pours into the hearts of those on whom he has mercy and whom he favors. Though the gifts and the Spirit increase in us daily and have not yet reached their full perfection, yet though there remain in us still evil lusts and sin, which fight against the Spirit, as he says here in the seventh chapter and in the fifth to the Galatians, and as it was spoken before in Genesis iii about the debate between the woman's seed and the seed of the serpent: nevertheless, God's favor is so great and so strong over us for Christ's sake, that we are counted as whole and perfect before God. For God's favor to us is not divided, increasing a little and a little, as do the gifts, but receives us whole and altogether in full love for Christ's sake, our intercessor and mediator.\nbecause that is the beginning of the gifts of the spirit and the battle between the spirit and evil lusts in us all. Understand now the seventh chapter, where Paul accuses himself as a sinner and yet in the seventh says there is no condemnation for those in Christ. This is because of the spirit, and because the gifts of the spirit have begun in us. We are sinners because the flesh is not fully killed and mortified. Nevertheless, as much as we believe in Christ and have the earnest and beginning of the spirit, God is so loving and favorable to us that he will not look on such sin, nor count it as sin, but will deal with us according to our belief in Christ and according to his promises which he has sworn to us until the sin is fully slain and mortified by death. Faith is not man's opinion and dream, as some imagine and fancy when they hear the story of the Gospels, but when they see that there follow good works.\nThough they live merely by hearing the Gospel and can believe many things of faith, they stray from the right way and say, \"Faith only justifies; a man must have good works also, if he will be righteous and safe.\" The reason is that when they hear the Gospel or glad tidings, they fancy in their hearts, \"I have heard the Gospel; I remember the story; lo, I believe, and that they count righteous faith,\" which, nonetheless, is but human imagination and fancy. Even so, it profits them not, nor do they follow any good works or amendment of living.\n\nBut righteous faith is a thing wrought in us by the Holy Ghost, which changes us, turns us into a new nature, and begets in us a new birth in God, and makes us all together new in heart, mind, will, lust, and in all our affections and powers of the soul.\nBrings the Holy Ghost with her. Faith is a living thing / mighty in working / valiant and strong / ever doing / ever fruitful / so that he who is endued therewith / shall not work good works without ceasing / he hears not whether good works are to be done or not / but has done them already / your mention be made of them / and is all way doing / for such is his nature now / quick faith in his heart and a living moving of the spirit drive him\nAnd steadfastly trust in God's favor, with which we commit ourselves wholly to God, and that trust is so surely grounded and steadfast in our hearts / that a man would not once doubt.\n\nWhoever does not do good works / is an unbelieving person and faithless / and looks round about him / growing after faith and good works / and knows not what faith or good works mean / though he babbles many things about faith and good works.\n\nFaith is then a living and steadfast trust in the favor of God.\nIt though he should die a thousand times, therefore such trust, wrought by the Holy Ghost through faith, makes a man glad, lusty, cheerful, and true-hearted unto God and all creatures. By these means, willingly and without compulsion, he is glad and ready to do good to every man, to do service to every man, to suffer all things, that God may be loved and praised, which has given him such grace. So it is impossible to separate good works from faith, even as it is impossible to separate heat and burning from fire. Therefore take heed to thyself and beware of thine own fantasies and imaginations, which to judge of faith and good works will seem wise, when in dead they are stark blind and of all things most foolish. Pray God that he will write safe to work faith in thine heart, or else thou shalt remain evermore faithless. Imagin, enforce, wrastle with thyself, and do what thou wilt or canst.\n\nRighteousness is even such.\nFaith is called God's righteousness or righteousness that is of value before God. For it is God's gift, and it alters a man and transforms him into a new spiritual nature, making him free and generous to pay every man his due. Through faith in a man, sins are purged, and he obtains a lust for the law of God, whereby he gives God his honor and pays him what he owes him, and to men he does willing services with whatever he can, and pays every man his due. Such righteousness can neither nature, free will, nor our own strength bring about, for no one can give himself faith, nor can he take away unbelief. Therefore, all falsehood, hypocrisy, and sin, whatever it may appear in outwardly, are evident in the forty-fourth Psalm to the Romans. Flesh and spirit shall not be understood here as though the flesh were only.\nthat which pertains to unchastity / and the spirit that which inwardly pertains to the heart, but Paul calls flesh here / as Christ does John. I John: all that is born of flesh / that is, to wit / the whole man / with life / soul / body / intellect / will / and whatever he is both with and without, because all these and all that is in man study after the world and the flesh. Call flesh therefore whatsoever (as long as we are without the spirit of God) we think or speak of God, of faith, of good works and spiritual matters, Call flesh also all works which are done without grace and without the working of the spirit / however good, holy, and spiritual they seem to be / as you may prove by the fifth chapter to the Galatians / where Paul numbers worshiping idols, witchcraft, envy and hate among the deeds of the flesh / and by the eighth to the Romans / where he says / that the law is the reason the flesh is weak.\nWhich is not understood only of unchastity, but of all sins, and most specifically of unbelief, which is a spiritual and foundational sin. And as you call him who is not renewed with the Spirit and born again in Christ's flesh and all his deeds, even the very motions of his heart and mind, his learning of doctrine and contemplation of holy things, his preaching, teaching, and study of the scripture, building of churches, founding of monasteries, giving of alms, mass, matins, and whatever he does, though it seems spiritual and after the laws of God. So contrary is he who is renewed in Christ, and all his deeds which spring from faith, seem they never so gross, as the washing of the disciples' feet done by Christ and Peter's fishing after the resurrection. You and all the deeds of matrimony are purely spiritual, if they proceed from faith, and whatever is done within the laws of God, though it be wrought by the body, as the very sacraments.\nWiping off shows and suchlike, can you never understand this epistle of Paul, nor any other place in the holy scripture, without such understanding of these words? Take heed therefore, for whoever understands these words wisely, the same does not understand Paul, whatever he may be. Now we will prepare ourselves for the pistil (sermon) of Paul. For as much as it becomes the preacher of Christ's glad tidings, first through opening of the law, to rebuke all things and to prove all things sin, that proceed not from the spirit and from faith in Christ, and to prove all men sinners and children of wrath by inheritance, and how that to sin is there nature, and that by nature they can no other way do than to sin, and therewith to abate the pride of man and bring him unto the knowledge of himself and his misery and wretchedness, that he might desire help. Even so does Saint Paul and begins in the first chapter to rebuke.\nvn belefe and grosse synnes which all men se / as the ydolatrie and as the grosse synnes of the hethen were / and as the synnes now ar of all them wh\u2223ich lyve in ignora\u0304ce / wyth oute fayth / and wyth oute the favoure of God / and sayth. The wrath of God of heven appereth thorowe the Gospell apon all men / for their vngodly and vnholy ly\u2223vynge. For though it be knowen and dayly vnd\u2223erstond by the creatures / that their ys but one God / yet ys nature of hyr sylfe / wyth oute the sprite and grace / so corrupte and so poysoned / that men nether can thanke hym / nether worsh\u2223epe hym / nether geve hym hys due honore / but blynde them silves and faule wyth oute ceasyn\u2223ge in to worse case / even vntyll they come vn to worshepinge of images and workinge of shame full sinnes which are abhominable and agenst nature / a\u0304d moreover sofre the same vnrebuked in wother / havinge delectacion and pleasure therein.\nIn the secunde chapter he proceadeth fart\u2223her / and rebuketh all thoose wholy people also which withoute luste and\nlove to the lawe live well outwardly in the face of the world / and co\u0304\u2223dem wother gladly / as the nature off all yprocri\u2223tes ys / to thinke them selves pure in respecte of o\u00a6pen synners / and yet hate the lawe inwardly a\u0304d ar full of coveteousnes a\u0304d envy and of all vncle\u2223nes mathe, xxiij. These ar they which despice the goodnes of God / and accordynge to the harden\u2223es of their hertes / heepe togeder for them sylves the wrath of God. Furthermore sancte Paule / as a true expounder of the lawe / sofreth noman to be wyth oute synne / but declareth that all th\u2223ey ar vnder synne whych of frewyll and off natu\u00a6re wyll lyue well / and sofreth them not to be bet\u2223ter then the open synners / ye he calleth them har\u00a6de herted and soche as can not repente.\nIn the threde chapter he myngleth both to ge\u00a6der / both the Iewes a\u0304d the gentyles / and sayeth that the one ys as the other / both synners / and no differe\u0304ce betwene them / save in this only / th\u00a6at the Iewes had the worde off God committed vn to them. And though many\nAnd yet God is truth and a promise neither minimized nor hushed. He cites the saying of the Psalms, that God may abide true in His words and overcome when judged. Afterward, he returns to his purpose again and proves by scripture that all men, without difference or exception, are sinners; and that by the works of the law, no man is justified, but that the law was given to the unrighteous and to declare sin only. Then he begins and shows the right way to righteousness by what means men must be made righteous and saved, and says, \"They are all sinners and without praise before God, and must, without their own deserving, be made righteous through faith in Christ. He has deserved such righteousness for us and has become to us a merciful God for the remission of sins that are past. Thus, Christ's righteousness, which comes upon us through faith, helps us only.\"\nrighteousness (he says) is now declared through the gospel and was testified to before by the law and the prophets. Furthermore (he says), the law is upheld and supported through faith; though the works that are there with all their boasts are brought to nothing. In the fourth chapter (after that, in the first three chapters where the sins are opened and the way to righteousness through faith is laid), he begins to answer objections and cavils. And first, he puts forth those blind reasons that those who wish to be justified by their own works are accustomed to make when they hear that faith alone justifies, saying, \"shall I then do no good works? And if faith alone justifies, what need is there for me to study to do good works?\" He puts forth Abraham as an example, saying, \"what did Abraham do with his works? Were they in vain? Did his works profit him nothing?\" And so he concludes that Abraham was justified, not by works, but before and apart from all works.\nAnd he was considered righteous not by the work of circumcision but before it, as it is written in Genesis 15: \"So he did not perform the work of circumcision to gain righteousness, which God had commanded him to do, and was an act of obedience. Likewise, no other works help anything towards righteousness and a man's justification, but, like Abraham's circumcision was an outward sign declaring his righteousness which he had by faith and his obedience and readiness to God's will, so all other good works are outward signs and fruits of faith and the spirit, which justify a man not, but that a man is justified already before God inwardly in the heart, through faith and the spirit purchased by Christ's blood.\" Herewyth now establishes Saint Paul's doctrine of faith as previously discussed in the third chapter and brings also testimony of David.\nFor the forty-third Psalm, which is called blessed, not because of works, but in that his sin is not reckoned, and in that faith is imputed for righteousness, though he does not continue without good works after that he is justified. For we are justified and receive the Spirit to do good works; neither was it otherwise possible to do good works except we had first the Spirit.\n\nFor how is it possible to do anything well in the sight of God, while we are yet in captivity and bondage under the devil, and the devil possesses us altogether and holds our hearts, so that we cannot once consent to the will of God? No man therefore can prevent the Spirit from doing good; the Spirit must first come and wake him out of his sleep with the thunder of the law and fear him, and show him his miserable estate and wretchedness, and make him abhor and hate himself and desire help, and then comfort him again with the pleasant rain of the Gospel, that is to say, with the sweet promises of the Gospel.\nPromises of God in Christ work in us faith in Him to believe the promises. God, who is merciful in promising, is true to fulfill them and gives us the spirit and strength both to love His will and to work accordingly. God, who according to scripture works all things, works a man's justifying salvation and health in us. He pours faith to believe, lust to love His will, and strength to fulfill it in us, just as water is poured into a vessel and not of His will and purpose, but not of our deserving and merits. God's mercy in promising and truth in fulfilling His promises save us and not we ourselves. Therefore, all praise, laud, and glory are given to God for His mercy and truth and not to us for our merits and deserving. After that, He sets forth His example against all other good works of the law and concludes that the Jews cannot be Abraham's heirs.\nBecause of blood and kinship, only and much less through the works of the law, but Abraham's faith is what makes them the right heirs if they will be. For as much as Abraham, before the law of Moses and also of circumcision, was made righteous and called the father of all those who believe, not of those who work. The law causes wrath, inasmuch as no one can fulfill it with love and lust, and as long as such grudge, hate, and indignation against the law remain in the heart and are not taken away by the spirit that comes by faith. Therefore, faith alone receives the grace promised to Abraham. And these examples were not written for Abraham's sake only (he says), but for ours as well: to whom, if we believe, faith will be reckoned as righteousness, as he says at the end of the chapter.\n\nIn the fifth chapter, he commends...\nFor fruits and works of faith are peace, rejoicing in the conscience, inward love to God and moreover boldness, trust, confidence, and a strong and lusty mind and a steadfast hope in tribulation and suffering. For all those who follow where the right faith is, for the abundance of grace's sake and gifts of the spirit which God has given us in Christ, in that he suffered himself to die for us yet his enemies. Now we have that faith alone before all works justifies, and it does not follow therefore that a man should do no good works, but that righteous works abide not behind, but accompany faith even as brightness does the sun, and are called good fruits. This is Paul's order: that good works spring from the spirit; the spirit comes by faith; and faith comes by hearing the word of God; where the Gospel and promises are.\nWhere God has made us in Christ are truly preached and received in the heart with our wavering or doubt, after the law has passed away from us and condemned our consciences. Where the word of God is truly preached and received, there faith resides, the spirit of God, and there are also good works of necessity, whenever opportunity arises. Where God's word is not truly preached but is men's dreams, traditions, imaginations, inventions, ceremonies, and superstitions, there is no faith and consequently no spirit that comes from God, and where the spirit of God is not, there can be no good works. Of this, our holy hypocrites have not once known or tasted, though they feign many good works of their own imagination to be instilled with all, in which there is not one grain.\noff true faith or spiritual love or inward joy, peace, and quietness of conscience, for as much as they have not the word of God for their foundation, such works please God, but they are the rotten fruits of a rotten tree. After that he breaks forth and runs at large, and shows whence both sin and righteousness, death and life come. And he compares Adam and Christ together in this wise reasoning and disputing: Christ must necessarily come as a second Adam to make us heirs of his righteousness through a new spiritual birth, without our deserving. Even as the first Adam made us heirs of sin through the bodily generation, without our deserving. Whereby it is evidently shown and proved to the utmost that no man can bring himself out of sin unto righteousness, no more than he could have withstood that he was born bodily. And that is proved here, for as much as the very law of God, which of right should have helped, if anything could have.\nThe text describes how the law brings about more sin instead of helping, as the evil and corrupted nature is offended and provoked by it. The sixth chapter explains the primary work of faith, the battle between spirit and flesh, and how the spirit labors to kill the remaining sin and lust in the flesh. Despite being justified by faith, sin still remains within us, but it is not counted due to faith and the spirit's fight against it. Therefore, we have:\n\nThe primary work of faith is the battle between spirit and flesh. The spirit labors to kill the remaining sin and lust in the flesh. Despite being justified by faith, sin still remains within us. But it is not counted due to faith and the spirit's fight against it.\nYou are able to do this (tame the body and so forth) all our lives, for the purpose of subduing our bodies and making the members obey the spirit rather than the appetites. This battle does not cease in us until the last breath, and until sin is utterly slain by the death of the body. This thing (I mean, to subdue the body and so forth) we are able to do, says he, since we are under grace and not under the law. This does not mean that a man shall have no law, and that every man may do as he pleases, but to be under the law is to deal with the works of the law and to work without the spirit and grace. For so long as no doubt sin reigns in us through the law, that is, the law declares that we are under sin, and sin has power and dominion over us.\nvs/ seeing we cannot fulfill the law, namely within the heart, for as much as no man of nature delights in the law and consents to it, which is excepting great sin that we cannot consent to the law, which law is nothing else but the will of God. And not to be under the law is to have a free heart renewed with the spirit, so that thou hast inward desire of thine own accord to do that which the law commands, with our compulsion. For grace, that is to say, God's favor brings us the spirit and makes us love the law, so it is now no more sin, neither is the law now any more against us but one with us and we with it.\n\nThis is the right freedom and liberty from sin and from the law, whereof he writes unto the end of this chapter, that it is a freedom to do good only with delight, and to live well without compulsion of the law. Wherefore this freedom is a spiritual freedom.\nwhich destroys not the law but fulfills that which the law requires, and where the law is fulfilled, that is to understand, lust and love, where with the law's styled and accuses us no more compels us, nor has anything to crave from us any more. Even as though thou were in debt to another man and were not able to pay, two ways thou mightest be relieved. One way, if he would require nothing from thee and break thy obligation. Another way, if some other good man would pay for thee and give thee as much as thou mightest satisfy thy obligation with all. Of this wise Christ has made us free from the law, therefore this is no wild fleshly liberty that should do nothing but that does all things, and is free from the craving and debt of the law.\n\nIn the seventh, he confirms the same with a similarity of the state of marriage. As when the husband dies, the wife is at her liberty, and the one loosed and departed from the other, not:\nThat a woman should not have power to marry another man, but rather firstly, she is free and has power to marry another, which she could not do before, until she was loosed from her first husband. Thus, our conscience is bound and in danger to the law under the old Adam, as long as he lives in us. For the law declares that our hearts are bound, and that we cannot disconsent from him, but when he is mortified and filled by the Spirit, then the conscience is free and at liberty. Not so that the conscience shall now not do anything, but now first it cleaves unto another, that is, Christ, and brings forth the fruits of life. Therefore, to be under the laws not to be able to fulfill the law, but to be in debt to it, and not able to pay that which the law demands. And to be loosed from the laws, to fulfill it, and to pay that which the law demands, so that it can no longer be the nothingness.\n\nConsequently, Paul declares more.\nThe nature of sin and how it revives through the law, moving itself and gathering strength. For the old and corrupt nature, the more he is forbidden and kept under the law, the more offended and displeased he becomes, because he cannot pay what is required of the law. Sin is his nature, and of himself he cannot but sin. Therefore, the law is death to him, a torment and martyrdom. Not that the law is evil, but because the evil nature cannot endure that which is good, cannot abide that the law should require anything good of him. Like a sick man cannot endure that a man should desire of him to run, to leap, and to do other deeds of a whole man.\n\nFor this reason, St. Paul concludes that where the law is understood and perceived in the best way, it does no more but utter sin, and brings us unto the knowledge of ourselves, and thereby kills us and binds us together.\neternal damnation and deterrents of God's everlasting wrath, for those whose conscience is truly troubled by the law. In such danger we were, yet the law came upon us unaware, but we did not know what sin meant, nor yet had we known the wrath of God until the law had made it known. So you see that a man must have something greater and more mighty than himself, the law, to make him righteous and safe. Those who did not understand the law in this way are blind, and they go presumptuously, supposing they can satisfy the law through works. For they do not know that the law requires a free, milling, lusty, and loving heart. Therefore they do not rightly see Moses' face; the veil hangs between, and hides his face, so that they cannot behold the glory of his countenance. I may restrain my own strength from doing my enemy harm, but to love him with all my heart.\nI cannot remove anger from my heart nor banish love for riches with my own strength. I may refuse money with my own strength, but I cannot eliminate the desire for wealth from my heart. I cannot abstain from adultery in deed with my own strength, but I cannot help desiring it in my heart, which is as impossible for me as choosing whether I will hunger or thirst. Therefore, a man's own strength is never sufficient to fulfill the law; we must have God's favor and His spirit, purchased by Christ's blood.\n\nHowever, when I say a man can do many things against his heart, we must understand that a man is driven by various appetites, and the strongest appetite overpowers the lesser and carries the man away violently.\n\nAs when I desire vengeance and fear the consequences that follow, if fear is greater, I abstain; if the appetite that desires vengeance is stronger, I am carried away by it.\nAn ounce be greater / I cannot but proceed with the deed as we see by experience in many murderers and thieves / which though they be brought to never such great peril of death / yet after they have escaped do even the same again. And common women pursue their lusts because fear and shame are a way / those who have the same appetites in their hearts abstain at the least outwardly or work secretly being overcome of fear and of shame / and so likewise is it of all other appetites.\nFurthermore, he declares / how the spirit and the flesh fight together in one man / and makes an example of himself / that we might learn to know how to work a righteous deed / I mean to kill sin in ourselves. He calls both the spirit and also the flesh a law / because like as the nature of God is law, is to drive, to compel, and to crave / even so the flesh drives, compels, craves, and rages against the spirit / and will have her lusts satisfied. On the other side drives the spirit.\nThe spirit cries and fights against the flesh, desiring its lust to be satisfied. This struggle lasts in us a long time as we live, in some more and in some less, depending on the strength of the spirit or the flesh. And the very man himself is both the spirit and the flesh, appearing with his own self until sin is utterly slain and he is altogether spiritual.\n\nIn the ninth chapter, he comforts fighters who despair because of the flesh and think they are less favored by God. He shows how the remaining sin in us does not harm those who are in Christ, who do not walk according to the flesh but fight against it. He also explains more extensively what the nature of the flesh and spirit is, and how the spirit comes through Christ. This spirit makes us spiritual, tames, subdues, and mortifies the flesh, and assures us that we are never the less the sons of God and beloved.\nThe sinner's age is never so much in us as we follow the spirit and fight against sin. Since the chastising of the flesh, the cross and suffering are not pleasant, he comforts us in our passions and afflictions through the spirit's intercession to God on our behalf with groans that pass human understanding. And the creatures also join us with great desire that they have, that we are freed from sin and corruption of the flesh. Thus, these three chapters, the fifth, sixth, and seventh, do nothing other than drive us unto the right work of faith, which is to kill the old man and mortify the flesh.\n\nIn the ninth, tenth, and eleventh chapters, he treats of God's predestination: from where it springs, whether we should believe or not believe, be lost from sin or not be freed. By this predestination, our instigation and salvation are taken out clearly.\nOff our heads / and put in the hands of God only, which thing is most necessary of all. For we are so weak and so uncertain that if it depended on us, there would be no truth saved; the devil would not doubt deceiving us. But now God is sure that His predestination cannot deceive Him, nor can any man withstand or hinder Him. Therefore, we have hope and trust against sin.\n\nBut a mark must be set for the unsettled, the busy and lofty-spirited, as to how far they will go; first, they bring forth their lofty reasons and fertile wits and begin, from the lofty, to plumb the bottomless secrets of God's predestination, whether they are predestined or not. These must needs cast themselves headlong into despair or else commit themselves to free chance carelessly. But follow the order of this pill; and no longer sell yourself with Christ; and learn to understand what the law and the Gospel mean, and the office of both two.\nthat thou mayst in one know thyself and how that thou hast of the self no strength but to sin, and in the other the grace of Christ; and then see thou fight against sin and the flesh, as the seventh chapters teach thee. After that, when thou art come to the eighth chapter and art under the cross and suffering tribulation, the necessity of predestination will grow sweet and thou shalt well feel how precious a thing it is. For except thou hast borne the cross of adversity and temptation and hast felt thyself brought unto the very brink of despair, thou canst never meddle with the sentence of predestination without thine own harm, and without secret wrath and grudging inwardly against God, for otherwise it shall not be possible for thee to think that God is righteous and just. Therefore, must Adam be well mortified and the fleshly will brought utterly to nothing, until thou mayest away with this thing, and drink so.\n\"Take heed therefore not to drink wine while you are yet a suckling. Every learning has its time and measure, and in Christ there is a certain childhood, in which a man must be content with milk until he is strong and grows up to a perfect man in Christ, and be able to eat of stronger food. In the 12th [place], he gives exhortations. For this manner observes Paul in all his epistles: first he teaches Christ and faith; then he exhorts him to good works and to continual mortifying of the flesh. So here he teaches good works in dead things and the true serving of God, and makes all men priests, to offer up not money and beasts, as was the manner in the law, but their own bodies with killing and mortifying the lusts of the flesh. After that he describes the outward conversation of Christian men, how they ought to behave themselves in spiritual things, how to teach, preach\"\nAnd in the congregation of Christ, we are to serve one another, to suffer all things patiently and to commit wrath and vengeance to God. In conclusion, a Christian man ought to behave himself towards all men: friend or foe. These are the right works of a Christian man, which spring from faith. For faith does not keep holy days, nor does it suffer anyone to be idle, wherever it dwells.\n\nIn the twelfth [place], he reaches to honor the worldly and temporal sword. For though a man's law and ordinance do not make him good before God nor justify him in his heart, yet they are ordained for the commonwealth's benefit: to maintain peace, to punish evil, and to defend the good. Therefore, the good ought to honor the temporal sword and hold it in reverence, though they themselves need it not but would abstain from evil of their own accord and do good with our law, but by the law of the Spirit which governs.\nHearts and minds it is the will of God that we all comprehend and come together in love. Love, of its own nature, bestows all that it has and even itself upon that which is loved. A kind mother does not need to be bid to be loving towards her only son; much less spiritual love, which has eyes given to it by God, requires no human law to teach it to do its duty. And just as in the beginning He put forth Christ as the cause and author of our righteousness and salvation, so here He sets Him forth as an example to follow, that as He has done for us, we should do the same for one another.\n\nIn the forty-fourth chapter, He teaches us to deal gently with the weak in faith, who yet do not fully understand the liberty of Christ and favor it too much, or use the liberty of the faith to hinder, but only to further and edify the weak. For where such consideration is not present, there is no peace.\nFollowing is the debate and contempt of the gospel. It is therefore better to forbear with the weak while they grow stronger, rather than the learning of the gospel being brought under their feet. Such work is a singular work of love; where love is perfect, such respect for the weak is necessary, a thing that Christ commanded and charged above all things.\n\nIn the fifteenth chapter, he sets forth Christ again to be counterfeited, that we also, by His example, should suffer those who are yet weak: the frail, open sinners, unlearned, inexperienced, and of loathsome manners, and not cast them away forthwith, but to suffer them till they improve and exhort them in the meantime. For Christ so dealt in the Gospel, and now deals with us daily, bearing with our unperfection, weaknesses, conversation, and manners not yet fashioned according to the doctrine of the Gospel, but smell of the flesh, and sometimes break forth into outward deeds.\n\nAfterward.\nThat to conclude, he wishes the increase of faith, peace, and joy of conscience; prays for them and commits them to God, magnifies his office and administration in the Gospel; and sincerely and with great discretion desires succor and aid for the poor saints in Jerusalem. This is all pure lore that he speaks or deals with in this letter. A Christian man or woman ought to know what the law, the Gospel, sin, grace, faith, righteousness, Christ, God, good works, love, hope, and the cross are, and where in the pit of all that pertains to the Christian faith stands. A Christian man ought to behave himself towards every man, whether perfect or a sinner, good or bad, strong or weak, friend or foe, and in conclusion, how we ought to behave ourselves towards God and towards ourselves also. All things are profoundly grounded in the scriptures.\nThis text appears to be an excerpt from a historical document written in Old English. I will do my best to clean and modernize the text while preserving its original meaning.\n\ndeclared with examples from himself and the fathers, as well as the prophets, that a man can desire no more. Therefore, it evidently appears that Paul's mind was to summarize briefly in this epistle all the whole learning of Christ's Gospel and to provide an introduction to the Old Testament. For whoever possesses this epistle perfectly in his heart, the same possesses the light and effect of the Old Testament with him. Therefore, let every man without exception exercise himself in it diligently and record it night and day continuously until he is fully accounted with it.\n\nThe last chapter is a chapter of recommendation, in which he yet mingles a good admonition, that we should beware of traditions and doctrines of men, which ensnare the simple with sophistry and learning that is not according to the Gospel, and draw them from Christ and sell them in weak and feeble condition, and (as Paul calls them in the epistle to the Galatians) in beggarly ceremonies.\nEntent that they would live in fat pastures / and be in authority / and be taken as Christ / you and above Christ / and sit in the temple of God / that is, in the consciences of men / where God only, his word, and his Christ ought to sit. Compare therefore all manner of doctrine of men to the scripture / and see whether they agree or not. And commit thyself whole and together unto Christ / and so shall he with his holy spirit and with all his fullness dwell in thy soul. Amen.\n\nHere follows a treatise (to fill up the life with all) of the Pater Noster / very necessary and profitable / in which (if thou mark) thou shalt perceive what prayer is and all that belongs to prayer. The sinner prays the petitions of the Pater Noster / and God answers by the law / as though he would put him from his desire. The sinner knows that he is worthy to be put back / nevertheless faith cleaves fast to God's promises / and compels him / for his truth's sake / to hear her.\npetition. Mark this well and take it for a sure conclusion, when God commands us to do anything, he does not command us because we are able to do it, but to bring us to the knowledge of ourselves, that we might see what we are and in what miserable state we are in, and to know our lack, thereby turning to God and to knowledge of our wretchedness unto him, and to desire him that of his mercy he would make us that he bids us be, and give us strength and power to do that which the law requires of us. Note this also, that prayer is nothing else but a morning of the spirit, a desire and a longing for that which she lacks, as the sick mourns and sorrows in his heart longing after health. And unto prayer is required the law and also the gospel, that is to say, the promises of God. The office of the law is only to utter sin and to declare in what miserable damnation and captivity we are in. Is it not a miserable, yes fearful and an unenviable state?\nThe horrible damnation and captivity that we are in, when our very hearts are so quickly bound and locked under the power of the devil that we cannot once consent to the will of Almighty God, our father, creator, and maker? Yet we do not see this great, sharp, cruel, and terrible vengeance of God upon us until the law comes. The law brings a man to the knowledge of himself and compels him to mourn, to complain, to sorrow, to confess and acknowledge his sin and misery, and to seek help. The gospel enters and draws and shows us where to find help and couples us to God through faith. Faith is the anchor of all health and keeps us fast to the promises of God, which are the sure haven or gateway of all quietness of conscience. Nothing, neither the law nor works nor yet any other thing calms a man's conscience except faith and trust in the promises of God. Faith suffers no wind, no storm, no tempest of adversity.\nOr temptation/not threats of the law/no cruel seduction of the devil to separate us from the love of God in Christ Jesus/that is to say/to make us believe that God loves us not in Christ and for Christ's sake. Prayer is the effect and work of faith/and the spirit through faith prays continuously with mornings passing all utterance of speech/confessing and acknowledging her grievous bondage/her lack and weaknesses/and desiring help and succor. Now you say that there is not so great a distance between heaven and earth/as between prayer and a pair of manners or new-beginning Our Fathers and honoring God with the lips/I pass over in silence/how without all fruit/you with terrible ignorance teach the laity and unlearned people/the Pater Noster and also the Creed in the Latin tongue. Moreover, they never pray who do not feel the working of the law in their hearts/and have their consciences shaken and broken and as it were beaten to powder.\nWith the thunderbolt their offense. Consider and behold thyself before the law diligently as in a mirror, and then come and confess thy sin, thy lack and repent unto God without any feigning and hypocrisy, mourning and complaining over thyself horrible damnation, bondage, and captivity, and with a strong faith pray God to have mercy on thee for Christ's sake, to fulfill His promises, to give thee His spirit, to loose the, to strengthen the, to fulfill all His Godly will in thee, to pour the riches and treasures of His spiritual gifts into thee, and to make thee one as His heart has pleasure and delight in. And above all things desire Him to increase thy faith, and pray after the manner and example of this treatise following.\n\nThe Sinner\nOur Father which art in heaven, what a great distance is between us? How then shall we, thy children here on earth, banished and exiled from thee in this valley of misery and wretchedness, come home to thee?\nOur natural country?\nGod.\nThe child honors his father and serves his master. If I am your father, where is my honor? If I am your lord, where is my fear. Malachi 1:6.\nThe Sinner.\nAlas, O father, that is truth, we know our sin and acknowledge it; nevertheless, be thou a merciful father, and deal not with us according to our deservings, nor judge us by the rigor of thy law, but give us grace that we may live in such a way that thy holy name may be hallowed and sanctified in us. And keep our hearts, that we neither speak nor think or purpose anything but that which is to thy honor and praise, and above all things make thy name and honor sought by us and not our own name and vain glory. And by thy mighty power bring it to pass in us that we may love and fear thee as a father.\nGod.\nSo can my honor and...\n\nCleaned Text: The child honors his father and serves his master. If I am your father, where is my honor? If I am your lord, where is my fear. Malachi 1:6. The Sinner. Alas, O father, that is truth, we know our sin and acknowledge it; nevertheless, be thou a merciful father, and deal not with us according to our deservings, nor judge us by the rigor of thy law, but give us grace that we may live in such a way that thy holy name may be hallowed and sanctified in us. Keep our hearts, that we neither speak nor think or purpose anything but that which is to thy honor and praise, and above all things make thy name and honor sought by us and not our own name and vain glory. And by thy mighty power bring it to pass in us that we may love and fear thee as a father. God.\nname be hallowed among you,\nwhen your hearts and thoughts are all ways inclined to evil,\nand you in bondage and captivity under sin,\nmore overseeing that no man can sing my praise and pray in a strange country. c.35j.\n\nThe Sinner.\nO Father, who art true,\nwe feel our members you, and also the very hearts of us, prone and ready to sin,\nand that the world, the flesh, and the devil rule in us,\nand expel the due honor of thy holy name.\nWherefore we beseech the most merciful Father,\nfor the love that thou hast unto thy son, Christ,\nhelp us out of this miserable bondage,\nand let thy kingdom come,\nto drive out sin,\nto loose the bonds of Satan,\nto tame the flesh,\nto make us righteous and perfect,\nand to cleave unto thee,\nthat thou only mayest reign in us,\nand that we may be thy kingdom and possession,\nand obey with all our power and strength,\nboth within and without.\n\nGod\nWhom I help, I destroy. And whom I make living, safe, and rich.\nI. The Sinner.\n\nGoodness, I have killed Codene and cast him away. I make them beg and bring them to nothing. But to be cured of me will not suffice, Psalm 75. How shall I heal you, you and what more can I do? Isaiah 5.\n\nThis is a great sorrow and grief to us that we cannot understand or endure your whole hand. Therefore, dearest father, open our eyes and work patience in us, that we may understand your wholesome hand and also patiently endure your Godly will to be fulfilled in us. Furthermore, though the most wholesome cure may be never so painful to us, go forth with it, punish, beat, cut, burn, destroy, bring to nothing, damn, cast down to hell, and do whatever you will, that your will only may be fulfilled and not ours. Forbid us, dearest father, in no way to follow our own good thoughts and imaginations, nor to prosecute our own will, meaning and purpose. For your will and ours are clean contrary one to the other.\nother / though only good, it may appear otherwise to our blind reason / and our evil, though it seems not to us.\n\nGod\nI am well served and dealt with by those who love me with their lips, and their hearts are far from me. And when I take them in hand to make them better and amend them, they run backward, and in the midst of their curing, while their health is working, they withdraw themselves from me, as you read in Psalm 75: conversi sunt in die belli. They are turned back in the day of battle, those who began well and committed themselves to me, so that I should take them in hand and cure them, are gone back from me in the time of temptation and killing of the flesh, and have returned to sin and dishonoring me again.\n\nThe sinner\nO father, it is true, no man can be strong in his own strength. In the second chapter of the first book of Kings, you ask, \"Who is able to endure and stand before your hand?\"\nthou the silver strength and comfort not be with us. Wherefore most merciful father, take us unto thy care / fulfill thy will in us / that we may be thy kingdom and inheritance / unto thy land and praising. Also, dear father, strengthen and comfort us in such business with thy holy word / give us our daily bread / grant and print thy dear son Jesus in our hearts / that we, strengthened through him, may cheerfully and gladly suffer and endure the destroying and killing of our will / and the fulfilling off thy will. Thou and shed out thy grace upon all Christendom and send learned priests and preachers / to reach us thy son Jesus purely / and to feed us with the word of thy holy Gospel / and not with the drippings and chaff of false teachings and men's doctrine.\n\nIt is not good to cast pearls before swine / neither to give holy things and children's bread to dogs and swine. Thou sinnest continually without ceasing / and though I let my word be preached among you a thousand times, you never so much.\nThe sinner: yet you follow not, neither obey, but despise it. The sinner: Have mercy on us, O father, and deny us not that breed of love. It grieves us sore, even at the very heart roots of us, that we cannot satisfy thy word and follow it. We desire therefore to have patience with us, thy poor and wretched children, and to forgive us our trespasses and guilt. And judge us not according to the law, for no man is righteous in thy presence. Look on thy promises; we forgive our trespassers and that with all our hearts. And unto such haste thou hast promised forgiveness, not that we, through such forgiveness, are worthy of thy forgiveness, but that:\nThou art true, and of thy grace and mercy hast promised forgiveness to all them that forgive their neighbors, in this thy promise therefore is all our hope and trust.\n\nGod: I forgive you often and loose you often, and yet you never abide steadfast. Children of little faith are you. Ye cannot watch and endure with me a little while, but at once fall again into:\nThe temptation/ Matthew xxvj.\n\nThe sinner\nWe are weak and frail father and feeble,\nand the temptation great and manyfold,\nin the flesh and in the world.\nKeep us, Father, with Thy mighty power,\nand let us not fall into temptation and sin again,\nbut give us grace that we may endure,\nand fight manfully until the end,\nfor without Thy grace we can do nothing.\n\nGod\nI am righteous and righteous is my judgment,\nand therefore sin may not be unpunished,\nyou and you must suffer evil and affliction,\nand as it were, you have temptation therefrom,\nthat is your sins' fault only,\nwhich compels me to,\nto kill it and to heal you.\nFor sin can be drawn out of you with no other medicine\nbut through adversity and suffering of evil.\n\nThe sinner\nFor as much as adversity, tribulation, affliction, and evil,\nwhich fight against sin,\ndeliver us out of them,\nfinish this cure,\nand make us through whole,\nthat we, loosed from sin and evil,\nmay be united to thee.\nkingdom/to the land/to praise and to sanctify thee, amen. And since you have taught us thus to pray and have promised also to be present, we hope and are sure that you will graciously and mercifully grant us our petitions, for your truth's sake, and to the honor of your truth, Amen.\n\nFinally, someone may ask, what if I cannot believe that my prayer is heard? I answer. Then do as the father in the Gospel of Mark did when Christ said to him, \"if you can believe, all things are possible to him who believes.\" The father answered, \"I believe, Lord; help my unbelief,\" that is, heal my unbelief and give me perfect faith and strength to overcome my weakness and increase it.", "creation_year": 1526, "creation_year_earliest": 1526, "creation_year_latest": 1526, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Here begins a little treatise in English, called the Extirpation of Ignorance: it treats and speaks of the ignorance of people, showing them how they are bound to fear God, to love God, and to honor their prince. This treatise was recently compiled by Sir Paul Bush, priest, and Bonhomme of Edinburgh, and dedicated to the young and highly renowned lady Mary, princess and daughter to our worthy sovereign king Henry VIII, king of England and of France, &c. Historians to read, authentic and true. Grace to augment, and idleness to subdue.\n\nTherefore, gracious lady, since you are so prone, by natural instinct and humble humility, to be thus virtuously occupied, no hour wasted of your mild goodness, my duties to overcome, where you shall find, touched in brevity, authentic histories of the old testament and some precedents of the new, necessary to behold.\n\nAnd though I lack drops of the laureate's liquor.\nWhiche sprang of Chaucer, the four founders of orators,\nTo adorn my style and consecrate my matter,\nYet gracious princes, to repel the sharp hours\nOf sinister reports, among yevil detractors,\nSome time at ease, your other charges laid aside,\nWhere you find fault, correct it or it be spied.\nThus doing, your grace shall strictly bind me\nWith heart and service, to do what lies in me,\nYour magnificence to extol, or else I were unkind,\nAccording to your merits, to testify my fidelity,\nAgainst you and your parents, whose wealth and dignity,\nChrist conserve, and also daily augment,\nWith honor and worship, coagulate, to your power exalt.\nIn an orchard as I walked, desolate of company,\nIn a path, from tree to tree, as my usage was,\nUnbred with bows pendant, in order pleasantly,\nIn mind I reviewed, how I might bring to pass\nSome treatise to console, to the comfort and solace\nOf people desirous, virtuously to be occupied,\nTo see God lauded, and his high name magnified.\nAnd as I walked alone, in my mind thus musing,\nI thought to endite what thing were necessary,\nAnd by long deliberation, I collected most suitably,\nSomething to write of man's ingratitude and folly,\nAnd to prosecute his demeanor, all crooked and contrary,\nTo God his maker, by living not commendable,\nSubdued by vice, and such matters similar.\n\nAnd no great marvel, nor wonder certain,\nThough such inconvenience shows us among,\nFor wilfully is broken the bridle and the rein,\nWhich should govern man in every throne,\nAs first, fear is expelled by audacious strength,\nAnd sensuality rules as principal governor,\nSo that Christ is not dreaded nor feared at all.\n\nAlso, pervert love, which should devout minds\nSet on fire in loving God omnipotent,\nIs subdued by enormities of diverse kinds.\n\nWherefore I thought it seeming and most convenient,\nAs touching my purpose, for this time present,\nOf these two matters and their circumstance chiefly,\nSomething to write, to mitigate such folly.\nAnd I thought it expedient thirdly to speak of ignorance, which leads people astray. I shall show them by authorities and reasons evident how they are obligated, in particular, to honor their prince as captain of their army. Of these matters, I intend this volume to bear the import. I shall describe as my wits can their grades and distinctions, their properties and eligibility. I will rebuke in particular willful rash audacity and also blind ingratitude, which man ought to flee.\n\nThe gostly champion, saint Peter the apostle, in his epistles often quotes this sentence: \"Fear God,\" he says, \"this is his counsel. And look ye honor your prince with power and might in his just title, always ready for the fight. Thus shall you please God and your souls decorate.\"\nWhen you come together in unity.\nWhat causes strife? what causes discord?\nDiscord and debate: But only disobedience\nThus old histories and scripture make mention\nFor it is counted a life brutal, ever says wisdom\nWhen that people living do not their daily care\nGod chiefly to worship, and their prince to honor\nAs the thing special, of their corporal treasure.\nWhat caused cities and towns to fall into ruin:\nBut only the decaying of Christ's high honor\nWhen people to vice themselves did fully incline\nSometimes the Romans had abundance in treasure\nBut when Christ's honor decayed, & they fell to error\nThen their renown abated, urged by violence\nFor their unstable demeanor to keep true silence.\nMany fold presidents we may reduce to memory\nDaily shown of man's unstable folly\nWandering as the wind, laboring right busily\nFor honor and worship, as one of high lineage\nClimbing so high, that forgotten is their parentage.\nYou shall God and his prince, and himself also,\nWho after subverting his state to sorrow and woe.\nI set this aside, I shall my wits augment,\nMy purpose to comprise, and to this task direct,\nNo longer to remain, by God's governance,\nIn matters depending, nothing to the effect,\nEschewing words superfluous, which oft infect\nThe sentence clear, of histories true and authentic,\nLeft for moral precedents, to people universal.\nBut in my mind, when I ponder, this old proverb,\nHe who casts less perils, that one is blind Bayarde,\nIt makes my hand quake, and also my heart cold,\nAnd tosses my wits as a ship before the wind,\nLest some forward persons pervert and unkind\nShould by me report, words somewhat equivalent,\nSaying, to entice such causes, he is insufficient.\nSuch saying may be verified, the deed makes relation.\nTherefore to my masters, knowing the quiddity,\nOf scholastic acts, by practice and speculation,\nI submit myself, in most humble wise.\nTheir due correction I will make, not disregarding but as a disciple leaning to doctrine. But I refuse correction, and especially of a wandering minstrel or a rusty cook, of a jester, a railer, or of any such other person knowing no letter in a book. The truth to say, not an A from a fish hook. And after my opinion, it is greatly unsightly that such should have such matters in handling.\n\nBut yet, though such chatter as does the pie\nAnd finds many faults for lack of intelligence,\nthis shall not cause me to omit my study,\nBut to keep idleness in bond and submission.\nSuch pastime I will use, under the protection\nAnd the divine suffrage of God omnipotent.\n\nCommendation it is not this, I know for certain,\nA religious man to idleness to be obedient,\nNor is the praise but small, vile and mundane,\nHis time to country to spend in describing works insolent.\nFor such things, if he does it often,\nWise men will say, damaging his reputation.\nThis man goes about to lose his good name.\n\nTherefore, my lords and masters in general,\nConsider the intent of my rough enterprise,\nFor the thing that provoked me to this work in particular,\nMy study to apply with diligent solicitude,\nLest slothful idleness deceive me,\nAnd may I accomplish my purpose and intent.\n\nFirst, I pray, as it is most expedient:\nNow, Lord, as your wisdom surmises my heart's emotion,\nIn ruling and governing, by provident incomparable,\nHeaven, earth, and hell, as doctors relate,\nSo now rule my pen and my variable wit,\nThat my work not be found faulty or yet culpable,\nBut clear of goodness, garnished with virtue,\nVice utterly to repel, and spiritually to renew.\n\nAlso help me, Lord, of your goodness granted,\nDirectly to proceed in this matter concise,\nMy style to adorn with pleasant sentence,\nThat to the readers, eager and desirous.\nIt may be profitable and commodious for their hearts to enflame, always pondering God to fear and honor their king. Thus ends the prologue of Paul Bushe, composer of this work, and begins the first treatise, which speaks of the fear and reverence that every man ought to offer to almighty God.\n\nCome, follow me and listen, fear the Lord, I will teach you. Psalm 234.\n\nAs ornaments, fresh, pleasing, and comely, adorn the body of man, woman, and child. So is the soul decorated when people labor diligently. God, whose power is infinite, chastises and tames the wild. Hunger tames the falcon, and all at large flying. Therefore, attend my words and ponder my saying.\n\nFear God.\n\nHe who purposely intends to comprehend the inestimable joys and reign with God must remember to ponder and attend carefully that he has sure in store two things: one must be fear, the other love certain; and these two well ordered, let not fear depart.\nWherfore attend to my words and ponder my saying.\nGod fear and love.\nDavid the prophet declares this sentence in his book of Psalms as clearly appears,\nThat the original only of all wisdom and sapience\nIs to fear God and also his power to fear.\nFor it is not good for man himself to endanger\nWith his true justice and most righteous dealing.\nWherfore attend to my words and ponder my saying.\nGod fear.\nIf Adam, our first parent, being in paradise,\nHad humbly obeyed the commandment special\nOf God his maker, the mirror of all justice,\nAnd not wilfully transgressed by mortal suggestion,\nBut always had feared his displeasure principal,\nThen changed had not been his state in wealth flowing.\nWherfore attend to my words and ponder my saying.\nWhen the world also was replete with sin,\nAlmost every creature prone to unthriftiness,\nWas not Noah preserved and eight of his kin\nFrom dreadful drowning for his constant sadness,\nAnd life right commendable: as bears witness.\nThe history is true: without color of feigning\nTherefore attend my words / and ponder my saying\nFear God.\nOld Abraham, the patriarch, performed an imolation,\nOffering his son Isaac in a most redolent sacrifice.\nHad he not feared / God's just chastisement,\nThe history clearly shows plain and evident,\nFor it was always his mind and intent\nTo accomplish God's will, as it is most fitting.\nTherefore attend my words / and ponder my saying\nFear God.\nWas not the virtuous Jacob endowed with great substance,\nWith almighty God,\nRuling near the world, as writing makes relation,\nBy his prudent dealing / and political governance,\nAnd all this was provided / by God's ordinance\nFor his moral living / and righteous demeaning.\nTherefore attend my words / and ponder my saying\nFear God.\nWhat enabled Joseph to such high authority,\nAs to be lord / and governor of Egypt that region,\nWas it not his virtue / and sober gravity,\nFearing the effect / his soul with the poison.\nOf Venus flaming lusts, filthy as carrion,\nBehold well Genesis, where appears the writing.\nTherefore attend my words and ponder my saying:\n\nWhat moved Moses, once a shepherd,\nTo honor and fame, as one of high parentage,\nBut only that his lord, he dreaded and feared,\nHe instructed his people, committed to his governance,\nWith discretion, courteousness, demure and sage,\nThe fame special to enshrine, virtue and sin avoiding.\nTherefore attend my words and ponder my saying.\nFear God.\n\nWhy was Joshua elected, by the omnipotent God,\nTo succeed Moses in office and dignity,\nBut that he feared God and eschewed works insolent,\nAs becomes a captain, set in authority,\nFor high rooms and dissolute manners, as we see,\nIll suits him, as Judges wisdom and conduct teach.\nTherefore attend my words and ponder my saying.\nFear God.\n\nWere not you, children of Israel, burdened with care and sorrow,\nIn the time of Ahab, Deborah and Gideon,\nAs in captivity today, and at liberty tomorrow.\nNow in new out / brought to great confusion\nAnd all for their iniquity and unstable conduct\nGod not dreading, but all at pleasure wandering\nWherefore attend my words & ponder my saying.\nGod fear.\n\nO holy Ruth, a woman though thou were\nAnd made of nature frail, as all women are\nyet an example thou art, as plainly it appears\nTo all men, for thy meekness and high humility\nFor in the reign, no such mutability\nBut virtue and goodness, God always fearing\nWherefore attend my words, & ponder my saying.\nGod fear.\n\nIf Onyas and Phines, the sons of Heli,\nHad feared God and not perverted his intent\nOr defrauded their father and the people chiefly\nWho made oblation with minds benevolent,\nThen they had not suffered such strict punishment\nAs to be slain both, the holy ark also losing\nWherefore attend my words, & ponder my saying.\nGod fear.\n\nHow Samuel led his life leuitical\nWith works meritorious, as a lamp and luminary\nRuling all Israel in causes judicial\nWith justice and equity, by his wit and policy,\nSubduing transgressors, mirth-making folly,\nBringing God's punishment, as I said at the beginning,\nAttend my words and ponder my saying.\nGod, be feared.\nDid not David commit a great and detestable sin,\nWhen he caused his servant Uriah to be slain,\nFor Bathsheba his wife, so amiable,\nCommitting adultery, as history clearly shows,\nBut immediately, with a heavy heart and great pain,\nHe did penance, God's punishment fearing.\nAttend my words and ponder my saying.\nGod, be feared.\nO Solomon, while you pondered in your heart inwardly,\nTo serve and fear God,\nYour regal estate was greatly magnified,\nFor in wisdom and glory, you had no peer,\nBut after your idolatry and ingratitude were clear,\nYour state was overthrown, in wealth so standing.\nAttend my words and ponder my saying.\nWhy was Elisha the prophet endowed with such virtue,\nTo restore the dead to life again.\nBut that he always avoided\nUncleanly manners, which utterly delay\nThe life of man and the soul revolves in pain\nFor time perpetual, in torment always lying\nWherefore attend my words and ponder my saying.\nGod fear.\n\nWhat caused Nebuchadnezzar, a king of great fame,\nTo fall from his regal state, to lead a brutal life\nLiving among beasts, in wretched misery and shame,\nBut only his arrogance, not fearing God eternal\nWhich by his might subdues such people from the start\nWandering at pleasure as the wind wandering\nWherefore attend my words and ponder my saying.\nGod fear.\n\nWhen people are inflamed with blind ambition,\nDesiring high governance, unworthy and unable,\nThen rule is will, and brutal sensuality,\nSo that virtue must serve vice.\nWhich is not becoming, sitting, nor yet laudable.\nThus says the theologian, plain in his writing.\nWherefore attend my words and ponder my saying.\nGod fear.\n\nWhat mention makes that book so excellent?\nParalipomenon/This treats seriously of kings and princes, showing how some were advanced to glory for their venerable lives, despising pleasures transitory, always fearing the final day of reckoning. Therefore attend my words and ponder my saying.\n\nAgain, some were thrown into balance and misery, leading such lives bringing them to extreme ruin, for their inordinate living, all vile and bestial. God neither fearing nor despising, disposes their minds and hearts to his lore and doctrine, which causes them to lie in everlasting pains. Therefore attend my words and ponder my saying.\n\nDeum timete.\n\nEsdras the scribe, as his book makes mention, who governed his life by virtue most excellent, remembered such manner of abuse. When to Jerusalem he was sent by Artaxerxes, his busy study was to restrain people malicious. In the fear of God, by counsel and demure dealing. Therefore attend my words and ponder my saying.\n\nDeum timete.\nO holy fear, how deeply rooted you were in Toby, that pious living man,\nWho lacked nothing at all for all his cure was set in the ministry\nOf works of mercy, shunning the defamation\nOf theft and robbery, fearing the consequences,\nTherefore heed my words and ponder my saying.\nFear little of this fear, with his rash audacity,\nHad blind Olfernes threatened the submission\nOf Bethulia and Jerusalem, cities of great renown,\nBut what became of him, mark the conclusion.\nDid not virtuous Judith, by divine permission,\nStrike down his head, lying drunk in his bed,\nTherefore heed my words and ponder my saying.\nO Judith, Judith, great was the rejoicing\nOf Bethulia and Jerusalem, with man, woman, and child,\nWhen you had vanquished the pride and elation\nOf the Assyrian outrage, all furious and wild,\nWho in their minds thought to beguile God,\nBut such cannot prevail, thus briefly concluding.\nWherefore attend my words and ponder my saying.\nGod fear.\n\u00b6A holy and great Hester likewise had such business\nTo persuade King Ahasuerus to pity and compassion,\nEnflamed with certainty,\nOf cruel Haman, who for pride and indignation\nWould have destroyed the whole nation\nBut of such cowardly whelps, nothing availed,\nWherefore attend my words and ponder my saying.\nGod fear.\n\u00b6Such enraged villains may learn God to fear\nOf Job the perfect, who lost his substance and children also,\nBut yet still with patience, he tempered his countenance,\nNever moved, but said, \"Now all is gone\":\nSo God be pleased, void is my heart of care and woe,\nThought he none took it, but God's displeasure averted.\nWherefore attend my words and ponder my saying.\nGod fear.\n\u00b6What great fear took it, that woman so constant,\nHoly Susanna, who cruel death to endure,\nDid freely choose, with a strong and valiant mind,\nRather than her body to defile and contaminate.\nWith unchast officers, who found her desolate and would oppress her, therefore attend my words and ponder my saying.\n\nIf Isaiah, Jeremiah, Baruch, Ezekiel,\nAbraham, Hosea, and perfect Amos,\nAbdon and Jonah, and that prudent Daniel,\nHoly prophets, with others of their companions more,\nHad lacked this fear, as their histories show,\nThen now in heaven, they should not be abiding.\nTherefore attend my words and ponder my saying.\nFear God.\n\nWhat was the original cause of the Maccabees' five,\nAs valiant men, descended from royal stock,\nIn martial busyness, their lives to construct,\nWas it not that they, as the thing most principal,\nFeared sore to break, their Mosaic laws?\nIt is certainly plainly written,\nTherefore attend my words and ponder my saying.\nFear God.\n\nMany thousands more, there be without doubt,\nIn the Old Testament, as we read,\nWho lived under godly fear, who delight to seek them out.\nWhose names and acts I omit chiefly,\nAs I intend now to write consequently\nOf our new patrons; their merits praising,\nAttend my words and ponder my saying:\nDeum timete.\n\nFirst, what caused the holy apostles all\nThis world to despise, fleeting and transitory,\nAffecting no honors nor corporeal pleasures,\nCertainly it was, as the text does testify,\nFor fear of lessening, the everlasting glory\nOf heavenly joy, supreme and excelling all,\nAttend my words and ponder my saying:\nDeum timete.\n\nO blessed Paul, didst thou not also\nFervently labor with toil and great pain,\nTo preach and teach where'er thou went,\nAnd all because thou wouldst obtain\nThe inestimable joys and with God to reign,\nYes, surely: this was thy special receiving,\nAttend my words and ponder my saying:\nDeum timete.\n\nAt first beginning, you were enflamed greatly\nWith furious audacity, procuring only to abate\nChrist's high honor, his disciples pursuing namely.\nBut your tyrannous courage was soon subdued\nWhen you last nursed, prostrate on the ground\nIn the field of Damascus, always begging for mercy\nWhy attend my words and ponder my saying\nFear God.\nWhat caused Steven and Lawrence, and others,\nAs we find in the legends of Alban and Thomas:\nThese glorious martyrs, also Cyril and Julita his mother,\nConstantly endured torturous sufferings\nWas it not for fear of displeasing the glorious master,\nOr else in vain was their traveling\nWhy attend my words and ponder my saying\nFear God.\nHow many holy confessors do we find similar,\nAs we read in legends, left in perpetual memory,\nWho daily mortified themselves, as paradise plants,\nTheir corporal members assuaging filthy lusts,\nBearing the contumely, the figure of eternal glory\nOf these we find thousands, without any feigning\nWhy attend my words and ponder my saying\nFear God.\nAlso, what is he\nWho truly can express this?\nThe number of perfect virgins, pure and immaculate,\nWho lived here content, grounded in sobriety,\nIn whose honors now our temples are dedicated,\nI know for certain, if I should daily investigate,\nYet would I never bring them all to recalling.\nWherefore attend my words and ponder my saying.\nGod fear.\n\u00b6This still to repeat, these authentic\nTime it consumes, therefore to conclude,\nThat I say to one, I say briefly to all,\nIf you will obtain the everlasting beatitude,\nBeware of ignorance and blind ingratitude,\nAnd evermore among us, as I said at the beginning,\nAttend my frequent words and ponder my saying.\n\u00b6Here ends the first part of this volume, which\nHas shown how man is bound to fear God\nBy manyfold examples. And now immediately\nFollows the second part, which shall speak\nOf the love that man ought to have to almighty God.\nWe love God, because God first loved us.\nFirst John 4:19.\nRead the last word in the second line over the leaf, mercifully.\nFor Metorus.\nGod fear and love.\nBut fear God thus, and nothing love,\nIt would be labor tedious and unprofitable for you,\nFor he who will purchase a place to reign eternally in a most prosperous state,\nMust combine fear with ardent and amorous love,\nAs two things necessary to one belonging.\nTherefore attend my words and ponder my saying,\nGod fear and love.\nThis love is so noble, so high and so excellent,\nIf it be pure voluntary, free and spontaneous,\nThat to all virtues it is a manifest spectacle,\nFor neither fear nor yet obedience certain\nCan be acceptable to God, this is plain,\nExcept love be the original and the wellspring.\nTherefore attend my words and ponder my saying,\nGod fear and love.\nThe love that Christ first showed for man\nIn his incarnation, by high and excellent gifts,\nWas for no qualities that were in him,\nHis production was so barren, yet of his mind productive,\nTo magnify our nature, it was his intent,\nFor of all his creatures, he made man lord and king.\nListen to my words and ponder my saying:\nGod, love Him.\nWhy I give this gift of supreme value\nOnly from His love, as I said before\nNot in vain for us, but always to be had in reserve\nLove to increase and augment, especially for this reason\nWe should understand this, by the rule of reason\nListen to my words and ponder my saying:\nGod, love Him.\nSuch is our necessity that no creature can say\nWithout the excellent gifts of God, omnipotent\nI am able to live\nUndoubtedly, to speak and be indifferent\nHe may be never so noble, not for a moment.\nSo feeble and so slender is our substance wavering,\nTherefore attend my words and ponder my saying.\nGod love you.\nLet us consider how prone in times all\nChrist is to suffuse our impotence and debility,\nFor our necessity is not so urgent at all,\nBut much more prone is his aid and benevolence,\nAll seasons helping our care and adversity,\nGiving us life, conserving our being.\nTherefore attend my words and ponder my saying.\nThis is evident experience that does cause patience,\nThat his conservation may not be sequestered\nFrom our substance frail and transitory,\nFor if it be, we are all but frustrated,\nRedacted to annihilation from all things private,\nOf shape and form, nothing remaining.\nTherefore attend my words and ponder my saying.\nThese considerations ought to avail reason\nWith solicitude of mind, concluding finally,\nThat man is most bound, having discretion,\nGod always to laud, with service and study.\nWhoever wishes may investigate and find nothing contrary.\nFor this reason, without further delay, I beseech you to heed my words and ponder my saying.\nGod, all-powerful, be loved.\nNow, since man is superior to all creatures above,\nTo God omnipotent, for His infinite benefits,\nHe ought to consider in his mind principal,\nWhat thing may be most acceptable in His sight,\nAnd the same to render with heart and might,\nOr else reason may reprove his unworthy dealings.\nI beseech you to heed my words and ponder my saying.\nGod, all-powerful, be loved.\nWhat thing may be in man's mind,\nMore pleasing or acceptable to God, His maker,\nThan to show Him love, as reason binds us,\nUndoubtedly nothing, so precious or commendable,\nNor to us nothing, so necessary or profitable,\nIf it be purified from all earthly attachments.\nI beseech you to heed my words and ponder my saying.\nGod, all-powerful, be loved.\nThis love must be pure, entangled with no worldly muddle,\nBut fixed on Him alone, who made all things,\nOr else inordinate desire is our law, this is clear.\nFor when love is wrapped with carnal affection.\nIt is not good nor godly, but beastly and brutal for reasonable people to have their minds fixed on things vain and transitory. Wherefore attend my words and ponder my saying:\n\nWhat should a man, having the use of discretion, set his mind on? Not on such matters that are unstable and will change. This is a chief point: wherefore attend my words and ponder my saying.\n\nLove God.\n\nIt is greatly unbecoming for us mortal people to set our hearts on that which cannot remain. For the prudent man will often call such fleeting follies not to constrain him. He should not forget his Maker for base and vain things, but labor busily for his soul's provision.\n\nWhat can the world promise to the perpetually? Since it has nothing that is enduring, but is fraught with vanities and cowers under the pall.\nThy mind to envelop with damnable thoughts,\nAnd thy soul to suffer interminable pains,\nThis ever shunning thy life's misgovernance,\nAttend to my words and ponder my saying.\n\nSuch dreadful rewards among prudent people are utterly despised and disregarded.\nRepeating in mind this proverb often,\nThe child is ill taught and worse brought up,\nWho in age has no mind nor thought,\nHis body unable to refrain from ordinary living.\n\nAttend to my words and ponder my saying.\n\nGod did not make man as doctors relate,\nHis wits five to spend immoderately,\nBut his part were his life and conversation,\nSo to govern and adorn, without any abuse violate,\nThat with joy and felicity, his soul might be decorated,\nIn the glorious stage, all things surpassing.\n\nA heart with devotion flamed will always covet,\nThe thing special, which is pure and constant,\nAnd that only desire: both night and day.\nWhich is good and honest, pleasing to God,\nUndeformed with no enormity, contrary to his state,\nHis praise so hindering, and his good name depreciating,\nWherefore attend my words and ponder my saying.\nGod, love.\n\nA man ought to desire the thing most eminent,\nSure and not fading, which all time does profit,\nDrowned with no error, void of all torment,\nAs endless bliss, incomparable and perfect,\nWhich every good man does desire and covet,\nHis carcass despising, for such treasure seeking,\nWherefore attend my words and ponder my saying.\nGod, love.\n\nThis endless bliss, certain, is of such value\nThat it is incommunicable, no man can buy it,\nWith gold nor silver, riches nor yet treasure,\nIt excels so in honor, in beauty and glory,\nAnd ordained it is, no man can deny,\nFor God and his angels, and man well living.\nWherefore attend my words and ponder my saying.\n\nThe apostle Paul, in his epistles, says that\nNo heart can think, nor material eyes see.\nNo ear can hear nor tongue express\nThe inestimable glory, joy and felicity\nThat is comprised without fastidiousness\nIn this realm of pleasure, in beauty shining\nWherefore attend my words and ponder my saying.\nDeum diligite.\nIn this court angelic rule reigns no mortality\nNo need nor indigence but plenty and having\nNo age decrepitude, infected with infirmity\nBut health, wealth, and peace, without perturbance\nNo bond nor servitude, nor yet misgovernance\nMay enter this throne of Christ's adornment\nWherefore attend my words and ponder my saying.\nDeum diligite.\nThe wisdom of Solomon, which surpassed so high,\nNor Absalom's beauty, you were praised in particular,\nIs not to be compared, in praise and glory\nTo the wisdom and beauty, which perpetual\nIn this stage and throne, clearer than crystal\nGloriously adorned, things all excelling\nWherefore attend my words and ponder my saying.\nDeum diligite.\nThe fortitude of Sappho, nor the swiftness of Asael.\nAs scripture shows in a most worthy sentence, neither the long life of the ancient Matusaell, nor his natural gifts, were anything to be compared to the goodness that eternally abides in this glorious habitation. Therefore, attend my words and ponder my saying. And all this man may purchase and obtain by virtuous living and true and perfect love. Loving your maker, it has ordained you to reign. Thus, for a time perpetual, in his presence and sight, in his everlasting throne, never destitute of light, but garnished with beauty in virtue shining. Therefore, attend my words and ponder my saying.\n\nHere ends the second part of this volume, which has shown how man is bound to love the almighty God. And now, after this, follows the third part, which shall speak of the honor that every man is bound to render his prince and sovereign with all.\n\nNow, seeing that I have made demonstration in a homely style, of how you should bestow your love:\nTo God's pleasure, man, and your soul's conversion, I now briefly return. I intend to show you how your prince should know that living a life acceptable to God is the reason for this. Attend my words and ponder my saying.\n\nRegem honorificate.\n\nBy moral wisdom, officers and governors were first devised in this world to rule and set it in order, with comely manners, eschewing all enormity. Adorning their own lives, mortifying vanity, they gave virtuous examples to rude people. Therefore attend my words and ponder my saying.\n\nOf these governors, who ruled for such a long time, some were patriarchs, prophets, and judges. And some were priests, discrete and as history traces, descended lineally of the levitical line and stock. Furthermore, some were scribes, ingenious and moral, whose offices were governed by political discretion. Prepositos honorificate.\n\nWhen these worthy governors were armed with prudence,\nHad governed the world a long time and date,\nIt was thought more convenient, for the commonwealth's defense,\nOne head and ruler, to govern and the principate,\nTherefore, as people discreet, in one mind confederated,\nThey chose him a ruler and named him a king,\nWherefore attend my words and ponder my saying,\nRegem honorificate.\n\nThis king our sovereign, we ought to honor,\nAnd have in reputation, as the mirror of chivalry,\nIn whose magnanimity, rests our trust and treasure,\nAll times and seasons, to sustain our bail and misery,\nAs a captain valiant, ruling by wit and policy,\nHis subjects transgressors, strictly punishing,\nWherefore attend my words and ponder my saying,\nRegem honorificate.\n\nWho maketh our enemies to dread and fear,\nInsurrections to make, our wealth to molest,\nWho punisheth the felon, who correcteth murder,\nWho keepeth our noble realm in peace and rest,\nWho maketh thee, prone lecher, to be good and honest,\nIs not this our sovereign and worthy king?\nWherefore attend my words and ponder my saying.\nWho causes justice / who causes equity:\nDuely to be ministered / in city / borrow & town.\nWho quenches the flames / of rash lasciviousness\nWho exalts just liviers / & the wicked puts down\nAll this does our prince / bearing the scepter & crown\nIn whose hand rests / our wealth and governance\nWherefore attend my words & ponder my saying.\nReign honorify.\n\nIf our prince were not / there would be no order\nFor every one / and then\nShould the poor man both grudge and groan\nKept under bondage / as a dog under a board\nAnd not so bold / as one to speak a word\nFor fear of punishment / & of his goods lessening\nWherefore attend my words & ponder my saying.\nReign honorify.\n\nWhere is no heed / the body is deformed\nFar out of shape / as we see by experience\nSo in such a case / thou canst not contrary this\nWhere is no sovereign / there reigns incompetence\nAs fraud / gyle / & extortion / with many other offenses\nSo that all together / rots towards the devil hastily.\n\nTherefore attend my words / & ponder my saying.\nReign honorify.\nReign em honored.\nParagraph 1: If it were not for fear of our price and sovereignty, I truly believe and dare boldly say that truth and equity would not reign, and soon after our realm would decay. Avarice would so cunningly convey its matters through subtlety, its handmaidens help and solace. Therefore, heed my words and ponder my saying.\nParagraph 2: All assemblies and sessions are much given to perjury. Falsehood and power are so near in consanguinity. But our worthy price, which cannot be deceived, extirpates such perniciousness through law and justice. Thus, it is certainly the case, or else it should be, in every realm and region where a king reigns. Therefore, heed my words and ponder my saying.\nReign em honored.\nWould our masters believe you, both in speech and in deed? Fear as they do: their lives to be contaminated with uncomely manners by infernal suggestions, hindering their honor and harming their estate. But it is not for their price, to whom they are subject, to be deceived.\nDespite the lack of clear indicators of meaningless or unreadable content, there are some formatting issues and archaic English that need to be addressed. Here's the cleaned text:\n\n\"Despite this: The more pity without feigning,\nAttend to my words and ponder my saying,\nReigns honor be granted.\nReason would be so blinded by ambition, indeed,\nIf it weren't for fear of our prince and sovereign,\nThat by simony execrable, holy churches' patrimonies\nWould be bought and sold, as it is plainly known,\nMore common than the ox, vile and mundane,\nWhich is sold in markets for great winning.\nAttend to my words and ponder my saying,\nReigns honor be granted.\nHere may you advise man what profits ensue,\nTo the realm and subjects of every region,\nWhere valiant princes do correct and subdue,\nSuch flagrant enormities by their laws' correction,\nNo state favoring, if he is worthy of punishment,\nBut every man to reward, according to his deserving.\nAttend to my words and ponder my saying,\n\nWhen princes are partial and not to all indifferent,\nIt gives people occasion to grudge and complain,\nBut when they minister to all alike punishment,\nThen in their realms most commonly do reign.\"\nPeace and concord, without disdain,\nLet every man enjoy the living of others,\nTherefore heed my words and ponder my saying,\nReign, be honored.\n\nWhat treasure it is, and singular avail,\nWhen princes are given to virtue and goodness,\nTheir own faults to behold and to bewail,\nTheir souls to redeem from wretchedness,\nThis point most surely belongs,\nTo every good prince, endless pains revolving,\nTherefore heed my words and ponder my saying,\nReign, be honored.\n\nThe next point also, that a valiant prince\nShould bear in mind, both wealth and distress,\nIs to be always liberal, and in his deeds costly,\nHis poor commons to love, and the never to oppress,\nExcept necessity demands, his noble worthiness\nAids to require, for his just titles defending,\nTherefore heed my words and ponder my saying,\nReign, be honored.\n\nIn such causes, man: thou art bound to succor\nThy prince and sovereign, with goods and substance.\n\"With your body and worldly treasure, maintain his right and enhance his honor, thereby your wealth will prosper better through your true dealings. Therefore heed my words and ponder my saying.\n\nChrist gave us an example, as we read in the gospel, when he commanded Peter to go to the sea, as Matthew tells us, saying: \"In the fish's mouth, you shall find a piece of money which you shall duly deliver as their tribute to their emperor and king.\"\n\nThe same also confirms the postil and doctor. Blessed Saint Paul, in his epistle which he sent to the Romans, who brought them out of error, says: \"Look to princes, shining in power eminent, be you always subject, meek, lowly, and obedient. Ready them to aid, at all times calling.\"\n\nLikewise says Peter, as the text clearly states.\"\nIn his first epistle and in the second chapter, be diligent, says he, ready and willing, like humble subjects, your princes to honor with faithful hearts, goods, and treasuries. And so please you shall, our everlasting king. Therefore attend my words and ponder my saying.\n\nAnd although he says that in living and behaving, all princes and sovereigns are not alike in condition, but some rigorous and vicious, enveloped in error, yet notwithstanding, your purpose and chief intention must be to obey, for your due correction. Such unworthy rulers, sent for your misery. Therefore attend my words and ponder my saying.\n\nIn many places else, I find inscribed and in the law also, allegations authentic, which command the man and strictly bind thy prince to honor, under statutes penal. Which if thou breakest, thou dost surely fall, in the censures ecclesiastical and danger of the king. Therefore attend my words and ponder my saying.\n\nRegem honorificate.\nNow conclude upon this, and think that it is not only the royal power that has governance, but it is certain, as you may plainly see, the legal state of the churches first ordering. Therefore attend my words and ponder my saying. Reign honorified.\n\nBehold what inconvenience commonly ensues, where reigns inobedience, debate, and discord. Behold also again, where people are untrue, how their springs are put under subjection. A lord and a man of great possession today, and scarcely worth a poor, foolish farmer tomorrow. Therefore attend my words and ponder my saying. Reign honorified.\n\nLikewise, behold what utter destruction has come from rebellion and wilful conspiracy. Is it not plainly left in description, how by such means monasteries, right worthy, have been destroyed and contaminated uncomely? Yet doubtless, it clearly appears in writing.\nWherefore attend my words and ponder my saying.\n\nSuch noble cities, castles, and towers\nHave been subverted and made ways plain\nBy violent force and martial showers,\nThe goods dispersed, the governors slain,\nTheir wives and daughters deflowered, certain.\nThis for rebellion has been seen without feigning.\n\nWherefore attend my words and ponder my saying.\n\nReign honorified.\n\nSuch lamentable conflicts and mortal sorrows\nAre spectacles necessary sometimes to behold\nTo steady men's minds and avoid dishonors\nAnd to live in peace, which a thousandfold\nIs treasure more precious than silver or gold\nAs man may judge by his own wit returning.\n\nWherefore attend my words and ponder my saying.\n\nO noble England, O worthy realm of fame,\nNote well these presents and bear them in mind,\nAnd be true to thy prince, continuing thy good name.\nFor in chronicles yet could I never find\nThat to thy worthy sovereign thou were unkind.\nWhichever it is great praise, and also to God, I pray, that you heed my words and ponder my saying. Rejoice, honor.\n\nNow, to conclude, without further prolixity, by God's grace, and no longer to tarry, I purpose to repeat these forementioned words together, as they are:\n\nFear God, love God, and also, finally:\nHonor your prince, mirror of all chivalry,\nAnd so shall you purchase, joy without ending.\n\nThe which God grant us all, at our departing.\n\nHow have you little book? God be your good speed.\nAnd look that you yourself, meekly present,\nAmong my masters all, requiring no reward,\nNo laud, nor praying, for that was not intended\nOf your composer, as knoweth God omnipotent,\nBut his purpose was, to excite in virtuous pastime,\nTo have some delight.\n\nSome have pleasure, in the fields to walk,\nOf the stilling of the earth, to take the fragrant odors,\nSome delight again, to abide at home and talk,\nIn reading chronicles, of their ancient progenitors.\nHow worthy they obtained glory and honors, and some again there be, and they desire chiefly musical instruments, to hear the sweet harmony.\n\nAll these are pastimes, right honest and venerable,\nTo reprove them greatly, we have no occasion,\nFor all things that are done after a laudable manner\nMay be permitted, in the way of recreation,\nSo that it be done with demure conversation,\nHurting no man, always observing measure,\nWhich is a thing commendable in every gesture.\n\nBut some villains there be, who refrain from no shame,\nDisdain all pastimes, honest and moral,\nUncleanly thoughts do them so enflame,\nThat their hearts and minds are beset in particular,\nIn reading of books and ballads, of acts veneryall,\nThinking in their opinions nothing more laudable,\nWhich is right vile, full wretched and damnable.\n\nHow should I then, after this wise and rate,\nPlease and content such unstable minds,\nIt were greatly unsightly, unto my order and state,\nIf I should write, such matters.\nThis women will say, though the fool with his babble\nThinks no works good, except they in particular\nSmack of Venus lusts, filthy and brutal.\nBut let such think and say what they please,\nTo say that I will devote, my time and study\nTo such business, to displease almighty God\nDoubtless I do not intend, therefore to occupy\nMyself in commendable works, I did apply\nThis little brief process, thus rudely to end\nSome things thereby, to bring to light.\nTherefore, my worthy lords and masters of art,\nOver read this little volume sometime at your leisure,\nAnd if it is well, give praises chief and principal\nTo God omnipotent, our Lord and Savior,\nAnd if it is otherwise, let me bear the dishonor,\nFor I am worthy, as I said at the beginning,\nFor undertaking this cause, having so little wisdom.\nThus ends this book, entitled or called The Extirpation\nOf Ignorance. Imprinted.", "creation_year": 1526, "creation_year_earliest": 1526, "creation_year_latest": 1526, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Considering the great goodness of Almighty God, creator of heaven and earth, to whom be eternal praise and thanks. Considering the course and nature of the four elements and qualities, from which the nature of man is inclined; out of which elements issue various qualities, infirmities, and diseases in the corporate body of man. But God, in his goodness, who is the creator of all things, has ordained for mankind (which he has created in his own likeness), for the great and tender love which he has for him, to whom all earthly things have been ordained to be obedient, for the sustenance and health of his loving creature mankind, which is only made equally of the four elements.\nFour elements and qualities of the same, and when any of these four have more dominion over the other, it constrains the body of man to great infirmities or diseases, for which the eternal God has given of His gracious gifts, virtues in all manner of herbs, to cure and heal all manner of sicknesses or infirmities befalling man through the influential courses of the four elements named, and of the corruptions and venomous airs contrary to man's health. Also of unwholesome meats or drinks, or wholesome meats or drinks taken immoderately, which bring a man soon to great diseases or sicknesses, which sicknesses are numerous and impossible to rehearse. And fortune, as well in villages where neither surgeons nor physicians dwell near, as it does in good towns where they are ready at hand. Therefore, brotherly love compels me to write, through the gifts of the Holy Ghost, showing and enforcing how man may be healed.\nholpen wt grene herbes of the gardyn and wedys of ye fel\u2223dys as well as by costly receptes of the po\u00a6tycarys prepayred. Also it is to be vnder\u2223stande that all maner of medycyns that be contrary to sekenesses is for the grete super\u00a6fluyte of the humours or the dymynucyon of them / or for to restrayne ye cours where it is agaynst the feblenesse of the vertues for the alteracyon or solucyon of contynu\u2223etes or wou\u0304des or other begynnynges. &c. It is also to be vnderstande that we fynde medycynes symple / laxatyfe / appetisant / & mynysshynge the superhabundance of hu\u2223mours / and also symple medycynes curra\u0304s and also medycynes alteratytes and conso\u00a6lydatyfes. &c. This noble worke is compy\u00a6led / composed and auctorysed by dyuers & many noble doctours and expert maysters in medycynes / as Auicenna. Pandecta. Constantinus. Wilhelmus. Platearius. Rabbi moyses. Iohannes mesue. Haly. Albertus. Bartholome{us}. & more other. &c,\nALoe / a iuce so named ca. i.\nAloes / a wood so named ca. ii.\nAurum / golde ca. iii.\nArgentum\nviuu\u0304 / quycke syluer ca. iiii.\nAsa fetida ca. v.\nAgnus castus / tutson ca. vi.\nAlumem / alome ca. vii.\nApiu\u0304 / smalache or sta\u0304marche ca. viii.\nApium ramiu\u0304 / wylde smalache ca. ix.\nApium risus / crowfote or ache ca. x.\nApium emorroidarum ca. xi.\nAmidum ca. xii.\nAnthimonium / antymony ca. xiii.\nAchasia / iuce of floes / or bolays ca. xiiii.\nAgaricus / agaryke ca. xv.\nAnetum / dylle ca. xvi.\nAffodillus / affodyly ca. xvii.\nAlium / garlyke ca. xviii.\nAcorus / gladon ca. xix.\nArmoniacum / a gomme ca. xx.\nAmsum / anys ca. xxi.\nAbscinthium / wormwoode. ca. xxii.\nAnacardus ca. xxiii.\nAmigdala / swete almondes ca. xxiiii.\nAmigdala amara / bitter almo\u0304des. ca. xxv\nAristologia rotunda / smerewort or meke \nAristologia longa / reed mader ca. xxvii\nAmbra / ambre ca. xxviii.\nArthemisia / mugwort or moderwort Ca. xxix.\nArthemisia minor / the mydle mugwoort Ca. xxx.\nArthemisia minima / the lesse mugwort Ca. xxxi.\nAcetum / vyneygre ca. xxxii.\nAcomia / alcamet ca. xxxiii.\nAuripigmentum / auripygment. ca. xxxiiij\nAspaltum vel\nbitume Hebrew. about xxxvi.\nAcanthus about xxxvi.\nAdianthus / maiden wede about xxxvii.\nAgrimonia / egrymony about xxxviii\nAppollonaria / appollynary about xxxix.\nAltea / hye malowe about xl.\nAstula regia / woodrone about xli.\nAmbrosiana / hyndhele about xlii.\nAsara about xliii.\nAtriplex / arache about xliiii.\nAnthera about lxv.\nAnchora / actoyre about xlvi.\nAueana / ote about xlvii.\nAmeos / woodnep or penywort about xlviii.\nSemen amomi about xliiii.\nAlleluia / wood sockel or coconut meat Ca. l.\nAcetos\nAuelana / filberdes about lii.\nAlbarra / tormentil about liii.\nAqua / water about liiii.\nBalsamus / bawme tree about lv.\nBolus armenum about lvi.\nBombax / cotton Same as above.\nBalaustia / flowers of pomegranates about lxvii.\nBorago / borage about lviii.\nBaucia / skyrwyt about lix.\nBorax / boras about lx.\nBetonica / betony about lxi.\nLingua anseris / goos foot or stychwort about lxii.\nBernix / a gum about lxiii.\nBranca urssina / bearfoot about lxiiii.\nBerberis / berberies about lxv.\nBelliculi marini about lxvi.\nBistorta about lxvii.\nBuglossa / ortorange about lxviii.\nButyrium.\nButters. ca. lxix.\nBerbena. Vernay. ca. lxx.\nBritanica. ca. lxxi.\nBursa pastoris. cashewede. ca. lxxii.\nBrionia. wild nep. ca. lxxiii.\nBedager. Eglentyne. ca. lxxiv.\nBdellium. a gum. ca. lxxv.\nBardana. a cloth that bears berries. Ca. lxxvi.\nBuxus. a box tree. ca. lxxvii.\nBruscus. ca. lxxviii.\nBleta. betes. ca. lxxix.\nBlacte balsamum. some snakes. ca. lxxx.\nBehem. ca. lxxxi.\nCampsor. camphor. ca. lxxxii.\nColoquintida. wild gourd. Ca. lxxxiii.\nCassia fistula. ca. lxxxiv.\nCuscuta. dodder. ca. lxxxv.\nCardamomum. ca. lxxxvi.\nCerusa. ceruse. ca. lxxxvii.\nCapparus. ca. lxxxviii.\nCalamus aromaticus.\nCalamentum. calamint. ca. xc.\nCentaurea. centaury. ca. xci.\nCassea lignea. ca. xcii.\nCastoreum. beaver balls. ca. xciii.\nCucube. cucurbit. ca. xciv.\nCapillus veneris. maiden's hair. ca. xcv.\nCypressus. cypress. ca. xcvi.\nCynamomum. ca. xcvii.\nCamedrios. garmond. ca. xcviii.\nCamephiteos. medicinal. xcix.\nCarui. ca. c.\nCiminum. comym. ca. ci.\nCicuta hemlock. ca. cii.\nCrocus saffron. ca. ciii.\nCiperus wild galingale. ca. civ.\nCorallus corallus ca. 56\nCepheus. onion ca. 77\nCretanus. crocus marinus ca. 88\nCostus. costus ca. 91\nCaprago. gallinacea Idem.\nCantabrum. bran ca. 10\nColophonia. pitch of Greece ca. 91\nCucurbita. a gourd ca. 112\nCucumer. cucumber ca. 113\nCitrullus. citrus ca. 114\nCelidonia. celandine ca. 115\nCoriandrum. coriander ca. 116\nCaule wortes. calves-wort ca. 117\nCalx. lime ca. 18\nCerifolium. chervil ca. \nCanapus. hemp ca. 21\nCameleonta. wolf's-thistle ca. 22\nCamomilla. camomile ca. 122\nCicer. acher ca. 123\nCastanea. chestnut ca. 124\nCotula. cotula ca. 135\nCotilidion ca. 131\nCathapucia. spurge ca. 136\nCulcasia ca. 138\nCanna. reed ca. 129\nCanna mellis. sugar reed ca. 130\nCaledula, Mary gole or ruddes ca. 131\nCeterach ca. 132\nCandelaria ca. 133\nCarabe. amber Idem.\nConsolida major. comfrey ca. 134\nConsolida media. matthiola ca. 135\nConsolida minor. dyas or bruise-wort ca. 136\nCoronaria. honey-suckle ca. 137\nCenurugio ca.\nCerasus. cherry, ca. cxxxix.\nCaprifolium. woodbind, ca. cxl.\nDiagram, a juice of a tree, ca. cxli.\nDragantum, a gum, ca. cxlii.\nDaucus, ca. cxliiii.\nDragantum, coproses, ca. cxliiii.\nDyptanus, ca. cxlv.\nDeronici, ca. cxlvi.\nDactylis, ca. cxlvii.\nEndivia / endive, ca. cxlviii.\nEpithymum, ca. cxlix.\nEnula, campana / elfe dock / scabwort or horseleek, ca. cl:\nEuforbium / a gum, ca. cli.\nEupatorium, wild sage, ca. clii.\nEmblici, ca. cliii.\nEpatica / leverwort, ca. cliv.\nEsustum / burnt brass, ca. clv.\nElecterium, a juice, ca. clvi.\nElleborus niger / pedalion or lion's foot, Ca. clviii.\nEsula, ca. clix.\nEruca, skirwyt or wild cabbages, ca. clx.\nEbulus, walwort, ca. clxii.\nEdera magna / yew, ca. clxiii.\nSpatula fetida / yellow flag, ca. clxiv.\nElitropium / cicory, ca. clxv.\nEufragia / eufrase, ca. clxvi.\nFlammula / serowort, ca. clxvii.\nFerrugineous, ca. clxviii.\nFumus terre / fumiterry, ca. clxix.\nFilipendula / dropwort, ca. clxx.\nFraxinus / ash\nFeniculus / fenell, ca. clxxii\nFenugreek / fenegreek / or setwall, ca.\nFistula, strawberries, Fistularia, Faceolius, Faba inversa, Faba communis (beans), Fungi (mushrooms), Ferula, Filex dictus os munda (heferne), Fuligo (soot), Ficus (fig), Garofili (cloves), Genista (felwort or baldymony), Galanga (galyngale), Galbanum, Gumus arabicus (gomme of arabyke), Gariofilata (anens), Gith (herba indica, cokyll), Gromyli milium solis (lychworte), Gallitricum (clarey), Galla (gallnuts), Genestula (woody), Genesta (brome), Gramen (quekes), Gallia muscata (a confecction), Grias, Gomma elempici, Granum fractum (broken grain), Grisomuli, Gracia dei, Golgemma, Gelasia, Hermodactilus, Herba sqinancia.\nHerucaria, wart wort (ccix)\nHerpillus (ccx)\nHerba incensaria (ccxi)\nHerba paralius or crowslyp (pagle), (ccxii)\nIvy (Isquiamus), henbane (ccxiii)\nYew (Isopus), ysope (ccxiv)\nCuckoo pint (Iarus), ca. (ccxv)\nBlue flowered Iris (Iris), ca. (ccxvi)\nTode stoles (Ipouistidos), ca. (ccxv)\nJuniper (Iuniperus), ienepre (ccxvi)\nSaint John's Wort (Ipericon), ca. (ccxix)\nIparis or cauda equina (Iparis), ca. (ccxx)\nWild grape (Inantes or lambrusca), wild wine (Ca: ccxxi)\nJujube (Iuibus), ca. (ccxxi)\nIndian plantain (Indacus or herba fulionum), ca. (ccxxii)\nIna, ca. (ccxxiii)\nIncensaria, ca. (ccxxv)\nJerubel (Ierubuli), ca. (ccxxvi)\nAlbum immolum, ca. (ccxxvii)\nLapdanum, ca. (ccxxviii)\nLiquorice (Liquiricia), lycoryce (ccxix)\nLapland laze (Lapus lazalus), ash (ccxxx)\nLily (Lilium), lilly (ccxxxii)\nAss's foot (Lingua avis), asshe sede (ccxxxiii)\nMercury herb (Linotis or mercuryalis), mercury (ccxxxv)\nReed dock (Lapacium), ca. (ccxxxvi)\nLitharge (Litargirum), lytargye (ccxxxvii)\nLetuce (Lactuca), ca. (ccxxxviii)\nWild letuce (Lactuca silvestris), ca. (ccxxxix)\nLupines (Lupini), ca. (ccxl)\nLaurel or bay (Laurus), ca. (ccxli)\nLentisk (Lentiscus)\nLentils around 322.\nLaurel around 333.\nMustard around 334.\nLeysticum around 345.\nLupulus, or hop, around 346.\nMagnesium stone, or adamant, around 346.\nLapis amethyst around 347.\nLapis linctus around 348.\nLapis Armenian around 349.\nLapis ematite, or the blood stone, around 350.\nLapis lychidemonis around 351.\nLapis spongy around 352.\nLentopedon, or pedelion, around 353.\nLactuca agrestis, or wild lettuce, around 354.\nLinseed around 355.\nLignaria around 356.\nLenticula aquatica, or duck meat, around 357.\nLingua canina, or chynoglossa, or hondestogue, around 358.\nLingua hircina, or bucks horn, around 359.\nLacca, or lac, a gum around 360.\nLanceolata, or long plantain, around 361.\nLactuca leporis, or hare's lettuce, around 362.\nLapaceola, or little burr or cliver, around 362.\nMyrtle, a little tree, around 363.\nManna, it is a dew, around 364.\nMellilotum, it is an herb so named, around 365.\nMalva, malves, around 366.\nMalva ortulana, or holy hock.\nMastix, mastyh. Mint, mynt. Mint, roman. White mint. Mint, horse. Marigold. Mommy, mommia. Mandrake. Meu. Mala citronica, quince, apples. Mala granata, pomgrenades. Mala macina, wood crabs or wildings. Marrubium, horse hound. Honey. Musk. Mirabolans. Maces. Myrrh. Mill, mill. Majorana, gentian marjoram. Melissa, balm. Morus, mulberries. Matrisilva, woodbind. Macedonian, stammarche or alysander. Morsus diaboli, remcop or devils bite. Ima muscat. Thousand-leaf, yarrow. Muse. Melons. Narsturcium, tame cress.\nNasturtium wild cress, Ca. cccii.\nNitrum or salt of nitre, Ca. cccv.\nNenufar, Ca. cccvi.\nNux muscata nutmeg, Ca. cccvii.\nNux indica nuts from India, Ca. cccviii.\nNux styiaca, Ca. cccix.\nNux communis wall nuts, Ca. cccx.\nNux vomica spwnge nuts, Ca. cccxi.\nNigella cookley, Ca. cccxii.\nNespiius midlers or nefles, Ca. cccxiii.\nOximum or basil, Ca. cccxiv.\nOppoponax from juice, Ca. cccxv.\nOpium from juice, Ca. cccxvi.\nOriganum or brotherword, Ca. cccxvii.\nOxidium or tamarind, Ca. cccxviii.\nHordeum or barley, Ca. cccxix.\nOs de corde cordium the bone in the heart of a wound, Ca. cccxix.\nOs sepia the bone of a fish, Ca. cccxxi.\nOlibanum, Ca. cccxxii.\nOlive or olives, Ca. cccxxiii.\nOleum or oil of olives, Ca. cccxxiv.\nOleander or oleander, Ca. cccxxv.\nPietrum or walwort, Ca. cccxxvi.\nPiper or pepper, Ca. cccxxvii.\nPaeonia or pyony, Ca. cccxxviii.\nPapaver or poppy, Ca. cccxxix.\nPenicillium or dogfenell, Ca. cccxxx.\nPetrosilium or percely, Ca. cccxxxi.\nPolicaria or polycary, Ca. cccxxxii.\nPine or pine tree or apples, Ca. cccxxxiii.\nPruni / plums\nPenicle or penette around 1335\nPsilium / psilium around 1336\nPolipodium / okra around 1336\nPetrolium around 1337\nPiscates around 1339\nPortulaca / porcelain around 140.\nPlombum / lead around 1341.\nPolium montanum wild around 1342.\nPix / pitch around 1343\nPlantago / plantain around 1343\nLanceolata / long plantain around 1345\nPanicus / pancreas around 1346\nPentaphilon / five-leaved grass around 1347\nPasserina lingua or centynode / swine grass / knotgrass / or sparrow tongue around 1348\nPolitricum / walnut around 1349\nPremula veris / primroses around 1350\nPallacium leporis / hare's paste around 1351\nPulmonaria / cranesbill or lungwort around 1352\nPercicaria / arsenic or colocynth around 1353\nParacella around 1354\nPimpinella / self-heal or pimpinella around 1355\nPilocella / moss-ear around 1356\nProvinca / periwinkle around 1357\nPalma christi around 1358.\nPersici / peaches around 1359\nOleum persicorum / oil of peach kernels around 1360\nPes columbinus / dove's foot.\nRuta / rue ccclxii\nRosa / rose ccclxiii\nRaphanus / rape rotundum ccclxiv\nRadix / radish ccclxv\nReubarbarum / reubarb ccclxvi\nRubea / madder ccclxvii\nPorrum / leak ccclxviii\nPiganiun / wild rue ccclxix\nRos marinus / rosemary ccclxx\nRubus / berry or bramble ccclxxi\nRuda / rue ccclxxii\nRisum / rys ccclxxiii\nRobellis / bedstraw ccclxxiv\nRapistrum / wild rapes ccclxxv\nRapa / rapes ccclxxvi\nSpica nardus / spike nard ccclxxvii\nSolatrum / petymelon or nightshade ccclxxviii\nSerapinum / serapin ccclxxx\nSemperviva / hopsicle or self-heal Ca. ccclxxxi\nSulfur / brimstone ccclxxxii\nSilex / flint ccclxxxiii\nSaponaria / soapwort ccclxxxiv\nSanguis draconis / dragon's blood Ca. ccclxxxv\nSquinaetu / camel's straw ccclxxxvi\nSemen napi / mustard seed ccclxxxvii\nSarcocolla / gum ccclxxxviii\nSticados citrinum / yellow pitch ccclxxxix\nSticados arabicum / Arabic pitch cccx\nSatyrion / satyrion ccclxci\nSponsa solis / bride of the sun.\nchicory, Strafularia, yuery (Spodium), Strucium, Stinces, wild garlyke (Scordeon), sope (Sapo), sperage (Sperago), sauyn (Sauina), Saxifraga, salt, salt armenyake (Sal armeniacum), Sisunbrum, salt gemme (Sal gemma), sawge (Saluia), scabyous (Scabiosa), cresses (Narsturcium), grownswell (Senethon), dragons or snakesgrasse (Serpentina), willow tree (Salix), elder (Sambucus), squyll or see onyon (Squilla), Storax, sumac, Staphisagria, sandres (Sandale), Sene, pellyter (Serpillum), sauerey (Satureia), blodworte or yarowe (Sanguinaria), hartes tongue (Stolopendria), Soldanea, spinache (Spynachia)\nSicla / betes, Stologium / cynes, Spergula / clivers, Silfu / wild valerian, Sambacus, Spina benedicta, Scalcu, Sebasten, Sistra / dyle, Salunica / caltrapes, Spuma maris / a pounce, Spongia marina / a sponge, Sigillum sancte marie / our lady's seal, Saxifraga minor / the lesser saxifrage, Sorbes, Synomum / wild parsley, Orant, Sizania / ray or cockle, Tarmariscus, Tarra sigillata, Tetrahit, Tintimallus, Turbith, Tapsia, Tela aranea / spider web, Tapsus barbatus / Hareberde or hyggeper, Terbentina / terpentine, Tribulus marinus / reed brewe.\nTrefle or three-leaved grass. Around 1453.\nTartarus. Wine lies or wine stone. Around 1455.\nThucia. A stove so called. Around 1456.\nTeredibin. Around 1457.\nTriticum. Wheat. Around 1458.\nViole. Violets. Around 1459.\nValeriana. Valerian. Around 1460.\nVitrum. Glass. Around 1461.\nVirga pastoris. Wild tansy. Around 1462.\nTiticella. Around 1463.\nViperina / Vrtica mortua. Dead nettle or archangel's root. Around 1464.\nVrtica. Nettle. Around 1465.\nVermicularis. Around 1466.\nVolubilis. Wood bind. Around 1467.\nVicetorium. Around 1468.\nVua. A grape. Around 1469.\nVitis alba. White grape. Around 1470.\nVulfago. Around 1472.\nVerbena vel sacra herba. Sacred verbena. Around 1473.\nUngula caballina. Horse hoof. Around 1474.\nVua versa. Reversed grape. Around 1475.\nZilocrates. Around 1476.\nZynziber. Ginger. Around 1477.\nZedoare. Sweet flag. Around 1478.\nZisania. Around 1479.\nzypulis. Fritters. Around 1480.\nzuccaru\u0304. Sugar. Around 1481.\n\nArbor glandis. An oak tree. Around 1482.\nBos. An ox. Around 1483.\nOs laudis (Laudal bone)\nOs parietale (Parietal bone)\nOs petrosum (Petrosal bone)\nOs paxillare (Pterygoid bone)\nOs frontale (Frontal bone)\nOs nasale\nOs spatium (Sphenoid bone)\nOs ethmoides\nOs occipitale (Occipital bone)\nOs temporale (Temporal bone)\nOs mandibulae (Mandible)\nOs maxillae (Maxilla)\nOs zygomaticum (Zygomatic bone)\nOs palatinum\nOs vomer\nOs maseterium\nOs lacrimales\nOs nasale inferior (Inferior nasal conchae)\nOs palpebrae (Palpebral bones)\nOs zygomaticum palpebrale (Orbital plate of zygomatic bone)\nOs jugale\nOs squamosum\nOs temporale externum\nOs parietale externum\nOs parietale superius (Superior parietal bone)\nOs parietale medium (Middle cranial fossa)\nOs parietale inferius (Inferior parietal bone)\nOs occipitale externum\nOs occipitale internum\nOs temporale internum\nOs sphenoidale (Sphenoid bone)\nOs basioccipitale (Basioccipital bone)\nOs occipitale magnum (Magnificent bone)\nOs ethmoidale (Ethmoid bone)\nOs frontale supraorbitalia (Frontal bone above the orbital plates)\nOs parietale supraorbitalia (Superior orbital plates)\nOs parietale lacrimalia (Lacrimal bones)\nOs nasale frontale (Frontal bone of the nasal cavity)\nOs nasale laterale (Lateral nasal bones)\nOs nasale septum (Nasal septum)\nOs nasale inferior (Inferior nasal conchae)\nOs nasale maxillare (Maxillary bones of the nasal cavity)\nOs nasale palatum (Palatine bones of the nasal cavity)\nOs nasale lacrimalia (Lacrimal bones of the nasal cavity)\nOs nasale vomer (Vomer of the nasal cavity)\nOs nasale ethmoidale (Ethmoid bones of the nasal cavity)\nOs nasale sphenoidale (Sphenoid bones of the nasal cavity)\nOs nasale frontale (Frontal bone of the nasal cavity)\nOs nasale maxillae (Maxillary bones of the nasal cavity)\nOs nasale palatini (Palatine bones of the nasal cavity)\nOs nasale lacrimalia (Lacrimal bones of the nasal cavity)\nOs nasale vomer (Vomer of the nasal cavity)\nOs nasale ethmoidale (Ethmoid bones of the nasal cavity)\nOs nasale sphenoidale (Sphenoid bones of the nasal cavity)\nOs nasale frontale (Frontal bone of the nasal cavity)\nOs nasale maxillae (Maxillary bones of the nasal cavity)\nOs nasale palatini (Palatine bones of the nasal cavity)\nOs nasale lacrimalia (Lacrimal bones of the nasal cavity)\nOs nasale vomer (Vomer of the nasal cavity)\nOs nasale ethmoidale (Ethmoid bones of the nasal cavity)\nOs nasale sphenoidale (Sphenoid bones of the nasal cavity)\nOs nasale frontale (Frontal bone of the nasal cavity)\nOs nasale maxillae (Maxillary bones of the nasal cavity)\nOs nasale palatini (Palatine bones of the nasal cavity)\nOs nasale lacrimalia (Lacrimal bones of the nasal cavity)\nOs nasale vomer (Vomer of the nasal cavity)\nOs nasale ethmoidale (Ethmoid bones of the nasal cavity)\nOs nasale sphenoidale (Sphenoid bones of the nasal cavity)\nOs nasale frontale (Frontal bone of the nasal cavity)\nOs nasale maxillae (Maxillary bones of the nasal cavity)\nOs nasale palatini (Palatine bones of the nasal cavity)\nOs\npectenis, os paris, os nasales, spondiles, os furcula, os spatula, os adiutorium, costae, os focis, os rasceti, os pertinis, os digitorum, depiction of Aloe, Aloe is hot and dry of complexion in the second degree. Aloe is made from the juice of the herb named Aloe. But we call it Cymbria. This herb grows in India, Persia, and Pool. And there are three manners of Aloe: Cyctryn, Epatyc, and Cabalyn. It is made in this manner. The herb is pounded and the juice wrung out, and set on the fire. When it boils, it is taken from the fire and set in the sun to thicken. The uppermost part is the most pure, and that is Cyctryn. The middle part is Eparyc. And the bottom part is Cabalyn, which is coarse and earthy, a color of liver, drawing to black, and has holes here and there like the ends of veins, and the substance thereof is dead and unclean, and has the signs of:\nCycotryne, also known as Aloe Cabalyn, is weaker in color. Aloe Cabalyn is black and dim. The substance is earthy and very bitter with a horrible stinking sauce. This Aloe Cabalyn is sometimes made so craftily that it seems Epitome or Cycotryne. Although in this book we put the craftiness or deceit of medicines, it is not because we would not want it to be made, but to avoid the fraud of those who sell it. It is put in vinegar with a little of nutmeg or other sweet smelling spice, and then broken into very small pieces. It is bound with threads and put in vinegar again and then dried, and this is done ten or twelve times until it changes color and smell. It is styled so long that it seems Epitome or Cycotryne, so it scarcely differs in appearance, but it is known in the breaking, for then it stinks, and so does not the other two. And it is to be known that all things of its nature ought to be aromatic and sweet.\n\"smell it, the better it is. And all things that in their kind ought to have any flavor are best, except for aloe. Although it ought to be bitter by nature, the less of it, the better.\n\nAloe has the power to purge and cleanse the flesh and humors of melancholy. It also has the power to comfort the weak memory parts and alleviate against cold humors in the stomach, easing the pain of the head caused by fumes rising from the stomach.\n\nIt clears the sight and unstops the openings of the liver, and the milk, it provokes the flowers in women, and cleanses the superfluidities that are outside the pudendas or private members, if caused by cold.\n\nIt heals scabs and gives good color to those who have none coming from sickness.\n\nIt stops the blood of a wound and closes it, if plasters are made with the white of an egg and oil and applied to the wound often. It is good against falling hair.\"\nFlawmatyke or melancholic humors abound in the stomach, and by indigestion, two drams of Mastyke help, if it is cold, it chases, and if it is weak, it comforts. For the same, a grain of aloe given with honey cleanses the stomach and promotes digestion. Powder of Mastyke and aloe mixed together and soaked in white wine should be given for the same. Or else, draw the tongue out of the mouth as far as you can and lay two grains of Aloe deeply there, so it may be swallowed. Though Aloe is bitter in the mouth, yet it is sweet and good in the stomach. And therefore it is called Glistonia, that is to say, bitter. Epiglistonia is that it is sweet for the stomach. Also, the Ieraxiga, in which good Aloe is put, alleviates pain in the head and clarifies the sight. Also, Iera costratyne mixed with good Aloe is beneficial for the sight. Also, take only Aloe or with Mirabolanum concocted and drink. Take two drams of Aloe and one of Mastyke or of...\nFor the given text, I will clean it by removing meaningless or unreadable content, line breaks, and other unnecessary characters. I will also correct some OCR errors and maintain the original content as much as possible.\n\nOutput:\n\ndragrantum with Syrope and lukewarm water for that is proven to clarify the sight.\nAgainst opylacyon of the liver or milk, take Aloe juice of smallache wormwood or make decoccyon of the roots of smallache, percely, fenell, benwort, & sparge with two drams of mastic, and use ix ii. or iii. times in the week. This decoccyon produces the flowers to women a suppository made of tryfera magna with powder of Aloe Epatic upon it.\nAgainst ill color caused by the coldness of the stomach or sickness precedent, specifically if it comes by opylacyon of the liver. Take a dram of Aloe and half a dram of mastic with an once of wormwood. Two times in the week, and it will preserve from falling into the dropsy in the beginning, as we have proved it.\nThe powder of Aloe taken with honey sleeth worms in the belly, and with the herb Percicarya called Arssmert, it sleeth worms and beasts that are entered in the ears if it be dropped in them.\nAgainst falling of the hair, boil the\n\nNote: I did not correct the missing word at the end of the last line as it is unclear what should be there based on the context provided.\nTo treat an old ulcer, apply a decoction of an olive tree and stain it with the parts of Lupinus amarus and the third part of Aloe, mixed together, and add powdered Stafisagro. For gout, take Aloe with the juice of Arbutus. For redness and rotting of the private members, mix Aloe with vinegar, and it will help. Aloe in rose water is good for itching of the eyes. For swelling of the ears, clean the herb, add common and roast them slightly on the fire, then apply them hot to the sore and it will help greatly.\n\nAloe is a wood that is hot and dry in the second degree. This wood is found in a flood in the high lands of Babylon near a river of Paradise earth, and it grows on the hills and deserts previously mentioned. By the force of the wind and the age of the trees, it falls into that river, and the dwellers by the said river far from the said hills collect it.\nThere are three types of this wood: one is found in an island called Comoros and is the best of all. There is another island called Tamarind, and it is not as good. The other is in an island called Exanne, and that is the worst. The first is known because it is heavy and full of knots, and it smells sweet and has a bitter taste, and its color is black or russet. The second kind of aloes is not as heavy, nor as bitter, nor as fragrant, and is less potent. The third is somewhat white and is not bitter and has no taste unless made artificially, and it is called serule. The tree aloes is counterfeit in the mountains of a country called Almacega, with a wood or tree named Camelia, like lignum aloes, for it is heavy, knotty, and has a sweet smell and some call it wild aloes. This wood is rubbed with tin or lead to change its color, and earwax is put on it to make it bitter, and then it is boiled in wine, in which is powdered ginger.\ngood Aloes with musk to make it smell sweet / And this is how it is distinguished from good Aloes. But there is a difference / for it is hard under the rind and what is within it has no bitterness.\n\nThe wood or lignum Aloes strengthens the stomach and promotes good digestion. It is good against weakness of the heart and brain. Against cough, the drink made from lignum Aloes, when boiled, comforts a cold stomach and warms it / And if the decoction is too bitter, lay wood aloes in wine all night / and in the morning drink the wine / also the decoction of it with anise and mastic promotes digestion / & comforts the stomach and brain. For those who are delicate. Take 2 drams of lignum Aloes and cloves / and let them soak in wine one night / and in the morning drink the wine with rose water. Such wine may be kept long in virtue due to the Aloes.\n\nAgainst swooning and weakness of the brain. Take syrup with powder of lignum Aloes / the bone in.\na heart's heart / cloves / and roses / and set them all to simmer with sugar. Fumigation made of lignum Aloes given to a woman beneath provokes the flowers and helps the suffocation of the matrix, and it behooves the woman to be wrapped with clothes so that they do not come in her nose. Similarly, Trifera magna is a confection which, taken with wine that has been boiled with lignum Aloes, produces the flowers. Or else take Trifera magna first and then the said wine. The smoke of lignum Aloes comforts and heats the cold brain and all the weak members of the body.\n\nGold is the most tempted of all metals. Yet it is hot, but the heat is mean without excess, therefore it is put in no degree. Gold is made of a vein in the earth.\n\nWe will not determine now how many manners of Gold there are, nor how they are known.\n\nGold has virtue to comfort and to cleanse, and therefore it is good against elephantia, that is a disease of the genital organs.\nAgainst the cordyake passion / the milky / and cold of the stomach.\nThe filings of gold are good against epilepsy, the falling evil. Take in food or drink, and it cleanses the superfluidities of corrupt humors. And against the same affliction, it may be taken with a confection called Gerologodion, or with Theodoricon, anacardinch, or twice in drink. It profits to preserve from droves and leprosy.\nThe filings of gold with the juice of borage and the powder of the heart's bone and sugar help against syncopisans.\nFor those disposed to swoon, give syrup made from the juice of borage and sugar with the filings of gold.\nThe drink that has had red hot pieces of gold quenched therein helps against splenetic ailments that are in the milky substance, and he who has no gold takes galls of steel.\nAgainst cold in the stomach. Take the filings of gold in food or drink. Cauteries made with instruments of gold help more than any other metal.\nThe powder of the scome of gold taken by itself takes away spots in the eyes and fretting.\nA ointment made with the powder of the scome of gold and oil takes away the scall from the head and face.\nIt may be asked how gold comforts, since it is not digested and enters not into the substance of the body and nourishes not?\nFor solution thereof. It is to wit that of things that comfort, some comfort only by cause they repair the spirits, as things that smell sweetly. Others comforteth by cause they restore the members as meat and drink. Others restrain the loose members, as players of Mastyke. Others take away the ill qualities and feeble the limbs as the ointment and plaster Dytarcos that comforteth the stomach feebled by cold. The others by expelling the superfluous humors that cause feebleness, as medicines laxatives and many other things expelling superfluous humors, and of that manner is gold, for by its spirit it withdraws the superfluous moistness.\nFor making something from vessel onto table, take argentum vivum, also known as quicksilver, which is hot and moist in the fourth degree. It is hot, approved by effect, for it is dissolvent, incisive, and penetrating. However, since it is found actually cold, some authors say it is cold, and some say it is made of a vein of the earth by decocation. But that is false, for as soon as it feels the fire, it goes away and turns to smoke. It is engendered in the earth as it is and comes out of the earth like running water. Whoever will keep it long must keep it in a vessel in a cold place. It has the power to dissolve and to waste.\n\nTo sleep lies, take meal of a bitter grain or seed called Lupinus or beans of Egypt. Cook them in vinegar till it is thick. Then put thereto half an ounce of quicksilver, sleeked or quenched, and therewith anoint the lowly head. It ought to be quenched with vinegar or rubbed with something else. It ought not to be put on anything that is\nactually hot/for it would consume to smoke and the smoke annoyed those night it / for it causes palsy and softening of the senses.\n\nQuick silver taken in the mouth or ears sleeps in destroying the limbs. And he that has taken it by the mouth uses great quantities of goat's milk / and be constantly stirring / or let him take drink that has been soaked in / and those are the remedies\n\nAgainst scabbes / take oil of nuts / & heat it a little without meddling of vinegar / then take litharge that is scum of silver / and put to it powder of serapheme and heat them till they are thick as honey and what it is cold put quicksilver to it and so occupy it.\n\nQuick silver concocted with hen's grease / and ceruse cleanses the face anointed therewith / or else take bellicum marinum with oil of roses / ceruse / & hen's grease molten on the fire put therto / and afterwards quicksilver quenched with ashes and spotted put thereto & kept to that use.\n\ndepiction of plant\nAssafetida / that is\nStinking is hot and dry in the fourth degree. It comes from a tree that grows beyond the sea and is gathered in the summer. It can be kept for a long time without corruption. It should be kept in a moderately dry place. The more it stinks, the better it is. It has the power to consume, dry, and spread.\n\nFine pills made of assafoetida taken only with a raw egg at night benefit much those suffering from asma caused by moisture, or else taken with syrup of violets.\n\nAgainst the fever quartan or continual, for purgation, take 5 drams of assafoetida boiled with wine in a hollow vessel called Malu terre. Strain it and put to it honey or sugar, and before the hour of the fever make a suppository only of assa foetida anointed with oil, butter, or honey for hurting. It produces marvelously the flowers to women and causes them to deliver child lightly if it remains.\n\nOintment made of assafoetida and wax softens the hard milk and dissolves the milk curdled in the pap.\n\nAssa put in a...\n\"A holowe apothecary approaches the ache. A gargarism made of vinegar and water, in which assa and roses have been soaked, delays the swollen belly. Against palsy, podagry, gout, arthritis, and all vices caused by cold humors, take assa, partelum, and oil of a spice molten on the fire. Then mix powder of broken stones, castorium, and quickbrimstone. Sufficiently cover it with wax and apply it to the affected area, or else anoint it with it. If it is of the stomach, anoint the place with it, or if it is any place inward or outward, anoint it with the same.\n\nDepiction of plant:\n\nAGnus castus. Tutson is hot and dry in the third degree. Tutso is a tree whose leaves and flowers are used in medicine, but the flowers are better than the roots. It is found green at all seasons and grows more in wet and watery places than others. The flowers are gathered in harvest and may be kept in virtue green and dry. It is called Agnus castus, or chaste lamb.\"\nFor it keeps a man chaste as a lamb, and withdraws lechery if a bath is made of it and wash the genitals and step them in the warm water of the same, and drink the juice thereof.\n\nAgainst the sickness named gonorrhea, which is contrary to a man's will, take Agnus castus and castorum, and cook them together and let them be drunk, and steep the flowers in vinegar, and apply or plaster the genitals in it, and add castoreum if you wish. It is worth noting that various things suppress lechery because they displease the nature of man, such as lettuce, psyllium, cytisus, gourd seeds, poppy, vinegar, vervain, and camphor, and such other things.\n\nSome other things cause lechery because they resolve and waste the spirits of the body and the nature, such as rue, common calamus, annes, for they are hot and great appetites and destroy vento.\n\nTwo drams of esculin and fenell seed soaked in good quantity, cooked with Agnus castus.\n\nFomentation made from the water in which it is cooked.\nThe superfluidities of the matrix dry and clean the entrance.\nTo provoke flowers in women, make a fomentation of the decotion of this herb and centaurium galli.\nAgainst litharge, make a decotion of tutsan, smallache, and sage in salt water, and wash the hind part of the head.\nTwo large sacks full of small items.\nAloe is cold and dry in the third degree. Some say it is a certain earth that grows in Cycil, others say it is a vain of the earth that, by great decotion with heat, is changed into a white color and so is made aloe, and it is made in hot regions specifically in places of sulphur and fire. It is of sharp flavor if mixed with spatholia. That which is earthy and foul is nothing. It may be kept long in goodness; it has the virtue to consume and dry.\nAgainst canker, powdered aloe and unsliced lime are effective, or else wash it first with vinegar, and put thereon a tent anointed with the said cofee [sic] or a tent of almond oil.\nFor swelling of the gums, apply powdered aloes. Against swelling, first prepare a mixture of vinegar and aloes. Set ventoses on it first. For scabbes, take quick lime, gypsum, and aloes, and set them in vinegar and nut oil. Wash the sore place with warm water and anoint it. For those who have the dropsy, sleepless limbs, or scabies, boil aloes in water. Take red hot stones out of the fire and put them in a tub. Pour the said water upon them and let the patient be in the smoke and wash him with that water until he sweats. For a canker, take a nut-sized amount of aloes, half a glass of honey, and a pint of red wine. Mix them together and heat to the third part. Strain it through a cloth and wash the sore frequently: Proven.\n\nThere are various ways of using Apium or Smallage, as will be shown later. We speak of the common way first. It is hot in the beginning of the third degree.\nThe herb called \"degree\" or \"drye\" grows in the midst of the same. It is a common herb, and its seed is most virtuous. The root is next, and then the leaves. Therefore, when it is mentioned in recipes, the seed is to be taken. It has various names, such as Apium silinu\u0304, Albal Carasis, or Sa.\n\nRecipe for Apium: Take smallache without addition.\nDescription of plant omitted\n\nThe seed is to be taken. For strangury and dysuria, take smallache and saxifrage together. Squeeze them and strain them. Then add sugar and make a syrup. Drink it.\n\nSmallache juice\n\nFor Jupiter:\n\nAgainst frenzy, the juice of smallache, vervain, or violet oil, or rose oil, put together in a glass vessel over the fire. Heat it and apply it to the patient's head, but first shave it.\n\nFor a daily purgation, make a purgative with agaryc and smallache juice.\nSmalache, in the apple of Colloquintida, is called a gourd of Alexandre, or malu terre, or swynes brede. Give it to the patient with water and decoccyon. Note that Smalache is not suitable for women with child, as it breaks the strings that hold the child within the matrix. It irritates the Epileptics, as it moves the matters and humors and causes them to move upward. There is another type of Smalache called Apium ramium, or wild smalache. Also, there are Apium risus and Apium Emorroidarium, all of which are smalaches.\n\nApium ramium soaked in wine and oil, applied to the reins, eases the ache and strangury, and is called Apium because it is beneficial for the reins, as it grows there, like frogs. The aforementioned remedy is good for gut ache.\n\nAgainst costiveness, the flower of this herb soaked in water with grain of Cornmeal and given as a glyster.\nPayne of milk, make Syroyn with its juice, of wax and oil.\n\nSmalache called Apium risus, or crowfoot laid in wine and oil to rot, and then strained, mixed with wax, makes an ointment. This ointment brings great ease to splenetic pain caused by melancholy, and therefore it is called Apium risus, as it washes away melancholic humors, which in turn bring heaviness and absence of mirth, or laughter, and therefore it is said, \"Spleen laughs.\" The milk causes laughter, as it cleanses the blood of melancholic humor.\n\nApium risus soaked in water or wine is good against strangury, dysury, and esurien. The decotion of it alone avails chiefly against the stone. The lactuary called Litiontipon given with the decotion of Apium risus promotes the flowers in women. Let fumes be made under or above, or the juice be warmed in the matrix. Some say that if it is taken at the mouth, it\nA man in laughter is called \"sleeth.\" It is found in certain books that if it is taken in hand, it kills a man. I, a player, have seen some who have taken it, and it has caused them great harm.\n\nApium emorroidorum. This herb, soaked in wine and applied to the affected area, dries out hemorrhoids or piles that are swollen. But it must not be done when they bleed or rupture. The powder of it also works for the same purpose.\n\n[depiction of plant: Apium emorroidorum grows in water. Some call it wild smallage. Of its virtue, see the common smallage.]\n\nApium ramulus grows in water. Some call it wild rue. Of its virtue, see the common rue.\n\n[depiction of plant: Apium risus grows in sandy places and gravelly ground. Some call it botracium, coriander, julie, statice, articorus, cloropis, rasselmo, effistio, litopo, belliuagero, bucco, or herba scelerata, and other names for Apium risus.]\n\nThis herb, when ground in a mortar with swine dirt made into a plaster and applied to a ball, will cause it to break. It can be gathered at all times:\n\n[depiction of:]\nThis herb is called Apium Emorridarium, or botracium, some refer to it as vran or cutrada. It grows in sandy areas in fields, the root is red-like. Its properties and virtues are discussed in the Chapters of Common Smallache.\n\nThis herb is beneficial for lunatics if applied to their heads with a linen cloth dyed red, when the moon is in crescent in the sign of Taurus or Scorpio in the first part of the sign, and they will recover immediately.\n\nAgainst freckles or spots that remain black after wounds, take and crush this herb with strong vinegar, and apply it to the spots, and it will cleanse them and remove the bad flesh, healing them.\n\nThis substance, Amidum, is hot and moist and is prepared in this manner: Soak wheat in cold water day and night, and stir it every day until it seems to have rotted completely, then let the water be purified, and the thickness at the bottom.\nThis is made to dry and harden, also known as amidue or Amilu. It is made without a mill and can also be made with clean barley.\n\nAmidue is good against the apostomes of the members of life, such as the heart and longs that are closed under the ribs within. It is also good against the cough.\n\nAntimonium is hot and dry in the fourth degree. It is a substance of the earth, much like metal, but is known as not metal because it burns and is easily bruised. Antimonium burns in the fire and metal melts. The clearer antimonium is, the better it is. The powder of it is made with French soap and applied is good in the hole of a fistula.\n\nThe powder laid on a canker wastes the dead flesh and is a good remedy.\n\nAgainst polypus, which is flesh overgrown in the nostrils, make a magdalio, which is a thing round and long, and make it of apostolico, that is, a plaster.\nso named and laid powder of antimony thereon, and put it in the nose.\nAgainst a spot in the eye, make a collyrium that is clear and set in the sun. It is made with antimony and cornels of mirabolan alike, much with rose water, and that with powder of antimony upon it.\nAgainst bleeding of the nose, wet cotton in the juice of bursa pastoris, and cast powder of antimony upon it, and put it in the nose thrice.\nThis powder, made with taxus barbaratus and cotton, was laid on the hemorrhoids. Or else put the juice of pancedanum that is dog's mercury with a syringe inward. If the hemorrhoids are without, lay the powder on them; if they are within, lay the powder with a spoon and a bladder full of wind. The powder of elecampane that is pedalion is as good for this medicine as powder of antimony.\n\nDepiction of plant:\nAchilles is cold and dry in the second degree. It is the juice of sloes unripe and wild, and is made thus: The sloes are gathered or they are ripe, and\nThe juice taken and pressed away, dried in the sun. This dried juice is called achasia. It may be kept for a year and has the power to restrain and comfort against vomiting, colic, and feebleness of the stomach, ache, diarrhea, and gome arabic; tempered with the white of an egg and fried in a pan of iron, or else make a paste of it and apply it to the breast, or else make crepes with rain water or rose water.\n\nAgainst flux of the belly, temper it with wine and give it to drink; the same may be made against the flux in women. Or take achasia, the stone emetites, and ipocystides; let these be concocted with rain water or water of roses and give it.\n\nAgainst bleeding of the nose or flux in women, make a suppository or tent of achasia and juice of bursa pastoris. And for the flowers in women, clay or armoise be put to these things, or else meld tansey, achasia, and juice of plantain, & make a suppository, as it is said.\nvomit and flux of the belly / make a plaster of achilles / dragon's blood / mastick / oil of roses / and white of an egg\n\nAgainst hot apostome: take achilles tempered in juice of plantain or any other cold herb and laid to it at the beginning.\n\nAgaricus is hot and dry in the second degree. Agaric is an excrescence that grows near the root of a sapling, in the manner of a mushroom, and specifically it grows in Lombardy. There are two kinds of it: the male and the female. But the female is best.\n\nDepiction of plant:\nand has a round shape & is very white. The male has long shape / and is not so white. The female is bitter and hollow.\n\nAgainst common cold of natural fever: steep agaric with other spices such as squill and use the decoction. Another remedy is if the patient is purged and the fever does not cease: mix an ounce of agaric\n\nAgainst ill-humor passion: the same medicinal remedy is good / or make it thus: let the patient have a clisterium mollyfied / then take an ounce of agaric with honey.\nTake olive oil and water, make a cloth. Against dysury, take saxifrage and steep it in wine, strain it, and in setting put thereto half an ounce of agaric. Against fistula, take salt, costus, gravel of wine, and agaric, and make thereof a small powder, mix with honey, and wet a linen cloth in it, then apply to the sore. This draws out broken bones, wastes the bad flesh, and heals the fistula. Against emorroides, take very small powder of agaric mixed with the juice of cyclamen, warmed by the fire, wet a cloth the rin and lay to the sore place. Against morphew, take the said powder with bay salt, and lay on the place, but first wash it with a decotion of agaric, castoreum, and squill. The headache is eased, caused by the humidity of phlegm, and comforts the stomach. Or make pills with the juice of fennel or aloes, that is sorel, de boys, or cucumbers meal.\n\nAnet is hot and dry in the second degree, the seed thereof is best in the autumn.\nFor Anet to be effective, it should be gathered in ver and kept for three years, but it is better renewed every year. The decotion of it is good for those who cannot pass urine and for those who are debilitated, give licorice in syrup with sugar, and for children make a plaster on the other side of the belly.\n\nFor pain in the matrix, boil two fennel seeds of anet in strong wine and lay it on the lower part of the belly, or with the leaves boiled in strong wine, make a suppository and that withdraws the superfluidities of the matrix and causes the flowers to evacuate.\n\nAgainst emorrhoids, take a mixture of nettle powder and anet powder with honey and apply it, or anet and nettle seeds, laid on plaster-wise. If they run, apply the powder, or if they stop, and if the veins are swollen, mix the powder with honey and the white of an egg and apply it.\nDecoccyon, from Anet and Mastyke, helps against vomiting caused by cold and bleeding noses when placed in nostrils. It comforts the stomach in any form: chewed alone, boiled in potage, or taken with flesh or in drink. Likewise, it comforts the brain.\n\nAfodylle is an herb with three names. It is called Afodyllus, Centum Capita, and Albucius. [Depiction of plant] Some call it Portus Cerinus, the Greeks call it Aspilidos, the Moors call it Poliortis, others call it Buburicus, others Rabdion, others Asucus, and others Amplularia. This herb is hot and dry in the second degree. It has leaves like leek blades, but the root is better in medicine than the leaves, and is greener than dry. In the root is a donkey's head, diuretic, and has all the virtues spoken of Anet, except it is good against the evil called tettares, in this manner:\n\nTake honey, bees' bread made into powder, and mix it with the juice of the herb.\nsayd root and it will be an ointment suitable for it.\nAgainst stranguary/dysuria: take three units of affodills with a dram of saxifrage and a dram of millefolium or yarrow, powdered and boiled; the three parts be wasted. Then let the patient drink it with sugar.\nAgainst dropsy: the middle back of elder and philipendula or dropwort, three drams each, boiled in three units of juice of affodills. Give it to him specifically if it is dropsy called leucorrhea.\nAgainst eye ailments: take half a unit of saffron and an unit of merite, and steep them in half a pound of good red wine until half is wasted in a brass vessel. It profits marvelously and is also good against tetters and alopyce.\n\nDepiction of plant:\nAllium is similar. It is hot and dry in the middle of the fourth degree. Some say that there are two manners of allium: one tame and common, the other wild, and is called storax or ramps, and is hot and dry, but less so.\nThe tame [thing] is not disputed among doctors regarding the excess of one over the other. The wild one works feebly and should be put in recipes instead of the time, for the tame one works impetuously and we use the flowers of the wild one, which should be gathered at the end of primetime to have new ones every year. Likewise, the tame one occupies the head, having the virtue to withstand and counteract venom.\n\nAgainst biting of venomous beasts, take garlic and crush it and lay it at the place. Also, if it is eaten, it puts venom out of the body, and therefore it is called Charles's tarry elixir.\n\nAgainst worms in the belly, take garlic, pepper, a little percely, and juice of mints, make a sauce of them, and wet your bread in it. For opening the passages of the liver and the condition of the spleen, make a sauce of garlic tempered with wine and herbs for cleansing, and use it.\n\nAgainst strangury, dysentry, and pain in the intestines, steep garlic and make a plaster from it, and lay it on the belly near the yoke. Garlic.\nThe sight dries and causes distress to all the body's members if used excessively, as it engenders leprosy. Wild garlic flowers are diuretics and astringents, and when used in wine or other drinks, they are effective against strangury and dysury. In the antidotary, little or nothing is found regarding tame garlic in recipes, but only of the wild, as it is more temperate.\n\nCorus is the root of a water flag. Although it grows not only in water but also in high grounds, it is hot and dry in the second degree. Some call it Affrodisius, or Venus, or Sigiliana, or Mutica. It should be gathered at the beginning of summer, the husks without being plucked away, and the bulb in four parts hung in a dry place to prevent it from rotting due to its moistness. It may be kept for three years in virtue. It has the property to divide and dissolve. For the hardness of the milk and of the liver, take a lii of corus, however crushed, and lay it.\niii. days and three hours in vinegar: set it to boil until the vinegar is half wasted, then add honey and boil it again until the vinegar is all dried. Take oxymel with the decotion of acorus and take a liter of the juice of the powder and of the seeds, and half a liter of vinegar and of oil, and half a liter of armoniaque and one ounce of a gum called serapelinx. Two ounces, and lay them all night in vinegar. On the following day, boil it to half, and add powder of acorus, and anoint the liver and the milk (it is too hard) with this ointment. If you want to make a cornie, lay it in as a plaster, and drink the liquid as directed is good for the same ailment, but it should not be given to those who have the jaundice.\n\nAgainst jaundice, set the root of acorus in water and strain it. In the straining, put sage in it and give to the patient. This is a sovereign remedy if the patient is without ague. If he has the ague, make a bath with the root.\nYou can find enough, and if you have not plenty, put the powder of it in a bag and put it in the bath.\nOr else steep much of acorus in water and set the patient over it well covered with cloth till he sweats. That sweats purges well the hard scabs.\nFor a thick spot or webbed area in the eye, called pannus. Juice of acorus and fennel equally put in a vessel and set in the sun until the moisture evaporates. Then put therein powder of aloe and heat it a little, strain it, and put it in a brass vessel. When needed, put it to the eye with a feather, and that cools the eye and so do the leaves if they are applied to it. It is said that if acorus is bound to a bee hive, the honey bees will not fly away but increase and cause others to come there.\nArmoniacum is hot and dry in the second degree. It is the gum of a tree so named, and the bows are hewn with small cuts underneath in summer days. And out of it comes a liquid that hardens against the skin.\nFor choosing an armoryake, select the clearest one that is not mixed with earth. A good armoryake resembles the white of an egg but is not as white. It has the power to dissolve and spread.\n\nFor the old cough and moistness, as well as asthma caused by thick, gluey phlegm, take two or three drops of armoryake with honey or make pills with honey and use them. First, let the chest be softened with butter or linseed or with an herb called bruise-wort or heresbote.\n\nFor the milky sickness, take armoryake and galbanum in equal amounts and soften them in vinegar with wax. Add powder of costus and wormwood powder and create a syrup or ointment and apply it to the milky sickness.\n\nFor worms in the belly, take armoryake with wormwood juice or parsley root. Arsenic. And for children who cannot take anything by mouth, take armoryake and wormwood juice or arsenic with vinegar.\nmake a plaster and lay it to the naul. Anise is hot and dry in the third degree. It is also called sweet comfrey and it is the seed, or the powder of them with a little sinapomum and mastyk, and mastyk unsodden. Anise is good against wind and indigestion, wrinkling of the guttes, or crowling.\n\nFor the pain of the ear if it be caused by moistness, put anise in the juice of leeks and a warm onion with oil, and put it to the ear.\n\nFor the vice of the matrix, trafeira magna, with a decoccyon of anise and other diuretic herbs, unstop the openings of the liver and the milt.\n\nFor blackness or bruising commonage of stripes, especially if they be in the face, bray anise with comfrey and mix the powder with wax, and lay it to the place.\n\nTo make milk increase in a woman or seed to a man, use powder of anise.\nmeasures or drinks / for anyone who opens the vines by his heat.\n\nDepiction of absinthe / wormwood / is hot and dry in the second degree. Some say that it is hot in the first degree and dry in the second. There are two manners of wormwood. One is called pontic, because it grows in an island called Pontum, for it has a savory pontic or rank taste, and is green of color, and bitter or sour smelling. The other manner of wormwood is somewhat whiter and not so bitter, and is not of great virtue as the other. It should be gathered at the end of the year and dried in shade, and may be kept a year. Wormwood has two contrary properties. It has a laxative effect on heat and bitterness, and it has an effect that is constipating or stopping through heat. It is said to be a thick substance for savory pontic and bitter, that is in it, for bitter and pontic things have a gross substance. Therefore, whoever takes it inward if it finds gross or thick matter, it hardens and thickens it.\nAgainst indigestion, take it only if the matter is digested, so it can dissolve it with its heat and then allow it to be absorbed by its ponderousness:\n\nAgainst intestinal worms, use wormwood juice with powder of betony, centory, or percicaria, or peach pits:\n\nAgainst jaundice and liver opulence, use wormwood juice and scurvygrass, or make them into syrup and use it with warm water.\n\nAgainst intestinal opulence, use wormwood juice and costus powder, and it is also effective against liver opulence caused by cold.\n\nTo stimulate the flowers in women, make a suppository of wormwood in oil of common or mustard oil:\n\nAgainst headache caused by vapors rising from the stomach, take wormwood juice with warm water.\n\nAgainst drunkenness, take it.\nsame as juice with honey and warm water.\nSoak wormwood in oil, chop and lay it to, or make an ointment with the juice, vinegar, and armoryke, with wax and oil, and anoint the place by the fire or in the same. [Against suffocation from cold, take it with vinegar and warm water. If you have doubt of apoplexy to lose speech, it is a sovereign remedy.]\n[Against paleness, or take the juice in it. The juice clarifies the sight. If put in the eye, it takes away the redness of the web called pannus. It keeps gowns and books from moths and worms. Gather the herb when the flowers spring. Lay it in shadow, it will keep two years.]\nAnacardus is the fruit of a tree that grows in India. [Some say that they are the whelps of elephants, but that is not true. They are hot and dry in the third degree, some say in the fourth.] The heaviest and full of humors is best. They may be kept 30 years, and they ought to be kept in a place not too hot nor too moist, if taken alone they die.\nAgainst forgetfulness, set castorium in strong vinegar. Add the humor of anacard to it and anoint the hind part of the head.\n\nAgainst spreading tetters, take orpiment mixed with the juice of anacard. First wash the place, then anoint it. But do not let it remain for long, as it will cause great pain and make the place hollow. However, frequently apply hot water and anoint it often.\n\nTake sage wormwood and that which is in contact with the juice of anacard. Or, combine these things in wine, boil and make into a plaster, apply it there.\n\nA preparation called Theodoric's anacardium, whose principal ingredients are effective against forgetfulness and heal the leprosy.\n\nAmigdala dulcis (sweet almonds). They are hot and moist in the first degree. Galen says that these almonds have some bitterness but it is perceived when they begin to grow old. They are, like nuts, good for nourishing the body. They are strong and harmful to digest.\nBecause of their inconsistency / and they turn into colicky humors, but they are not as harmful to the stomach as nuts are. Almonds taken between new and old are means between the very sweet and bitter. They cleanse the filth of the body from the lungs and kidneys / and provoke urination / and unstop the opulencies of the liver. Therefore, the bitter almonds are given in medicines / and the sweet for nourishment. The oil of the sweet almonds is the best. The harder and whiter that they are / when they should be eaten, let them be blanched / and dressed with sugar or honey. Green almonds are more tender and soft due to the moisture they have / and are more worthy than the old and dry. But if the old were blanched / and left in warm water overnight, they would be equals in goodness to the green. If the green are eaten or have husks, they greatly comfort the gums and bowels.\n\nBitter almonds, as Isaac says, are dry in the end of the second degree. They soften thick substances.\nLarge humors/and therefore they cleanse the liver and the longs of fetid humors, and also open the openings of the liver, softening its hardness and breaking the great winds spread in the bowels named colon, and provoke urine and cleanse the filth of the reins and matrix, and put out the openings. If they are boiled and mashed, they cause women's fluids to flow.\n\nThey expel rotten humors from the body and alleviate pains in the belly, engender sleep, and if given to drink with amidum and mints, they help slightly with urine and destroy the stone. If tempered with vinegar, they take away the sickness from the face, and if taken to drink with good wine, they ease greatly against the long ague.\n\nAgainst the encumbrance of the breath called asthma, and against a cough caused by cold, take bitter almonds, make broth or potage of them, and put sugar in them to take away the cough.\nbitterness.\nPlace almonds in a mortar and grind them between two heated lees or ashes, then press out the oil and put a few drops in the ear if hearing is stopped or if matter comes out. Apply the oil on food with flour of bitter lupins or make a plaster of it and apply to the nail. The retained flowers should be provoked if paste is made from this oil and put within, or make a suppository of trifera magna with the same oil.\nAristology has two kinds: the round one and the long one. Each of them is hot and dry in the second degree. Some say that the dryness is in the third degree. The round one is best for use in medicine, and the root better than the leaves. The leaves and flowers together have the power to dissolve, unknit, and waste, and to draw out venom. It is kept for two years.\nTake the powder of it with mint juice. The powder wastes dead flesh immediately if a tent is made and wet in honey.\nFor delivering a deceased child, cast this powder on it and put in a fistula to destroy the dead flesh.\nTo make a child easier to be born, steep this root in wine and oil and make a fomentation. Against trouble of the breath caused by moist humor, make a confection. Combine two parts of the root of aristolochia with powder and the third part of gum gum with honey. Against the falling evil, make a decotion of aristolochia, euphorbium, castoreum, quicklime, and make a decotion in petroleum oil or mustard oil or at least in common oil, and anoint the edge of the back from the neck downward with the powder mixed with vinegar. The powder with vinegar heals the pain of scabies.\nAristolochia longa is so named because the root is long and slender. Some call it arratica, others melde. It brings him to health. Also, this smoke drives out all devilishness and all trouble from the house. Also, this green herb, stopped and laid where any thorn or iron is, draws it out.\nFor cancer in the womb, take this herb, pepper, the root of gladon.\nmyrrr and make powder of them and rub the gums / it takes away rottenness.\nAgainst pain of the milk and colic passion, the juice thereof strained with water and given to drink. It opens greatly the milk and washes the pain of colic. It helps paralytes and undoes the ache of the womb.\nAmbra is hot and dry in the second degree. Some say that it is the sap of a whale. Others say that it is the second thing she causes when she has spawned, but that is not true, for it is an impure thing & has a bloody color. And the good amber is white, but who can find any that is gray, it is the best lignum aloes, storax, calamus, laudanum tempered with musk and rose water, but the counterfeit is known from the good because it can be handled like wax in the hand, but the good cannot. It has the virtue to comfort and may be kept long.\nAgainst fainting of the heart called syncope, make pills with a dram of ambra and an once of lignum aloes.\nand two drages of bone in a heart's heart put in powder and bet in rose water, give II or III of the said pills to the patient when he goes to bed or to sleep.\nAgainst epilepsy falling, put amber and a heart's heart bone in a glass vessel on the coals, and let the patient take the smoke at his mouth and nostrils:\nAgainst the suffocation matrix, take amber in a glass vessel with other sweet-smelling things or only it, and let the smoke be received by the natural conduit of the woman, and at the same time let the woman have stinking things at her nose \u2013 as it were a match lit in oil \u2013 and then put it out. The master says that with the said smoke he healed a noble lady of the same disease. And it is to be noted that against the falling of the matrix, stinking things should be used below, and sweet above, and in suffocation, the contrary is to be had.\nDepiction of plant: Artemisia. Mugwort, is it three.\nThis text appears to be written in Middle English, and it seems to be discussing the properties and uses of mugwort. Here is the cleaned text:\n\n\"Kinds. That is to write about the great, the middle, and the small, but now we will speak of the great. It is hot and dry in the third degree and is called the mother of herbs. The Romans call it Regina, others Texator, others Ephesia, others Patermon, others Apolyses, others Arthemesia, others Succosa, others Lyopas, others Vtropium, others Cereste, others Encacista, others tronissis, others bu\u00e1stes, others Obstancepon, others emorium, others gomosestus, others Phylateryo\u0304, others Ferula. The Egyptians call it Sabasar, others Texobolus, and others Canapacia. It grows in sandy places on hills and in gardens. It has leaves towards white as an oak. Of this mugwort, the leaves and the flowers are more useful in medicine than the root, and it is greener than dry. It may be kept a year in abundance. It is good against styrylyte or barynesse in a woman caused by dryness, and it may be known well enough whether it is caused by one or the other by the complexion of the woman, and if she is fat or lean.\"\nAnd it ought to be given in this manner: Take powdered mugwort with the root of an herb called bastard, nutmeg, of each alike, much more than it is to be concocted with honey in the manner of a lectuary, and let it be used at morning and evening, and even with the decoction of mugwort, but it is better to make a bath in water steeped with mugwort and laurel, or else make fomentations upon the part of the matrix with the same decoction, and for the same, mugwort decoction is good in common oil or nut oil.\n\nAgainst the flowers retained in a woman: Make a poultice of mugwort juice or water it is steeped in and apply it.\n\nAgainst tenasmus or costiveness caused by cold: Let the patient receive at his foundation smoke of colophony laid on hot coals, then heat mugwort on a tile, and let the patient sit thereon. Proven.\n\nAgainst piles that grow near the foundation, called glands or atryes: Let them be opened, and powdered mugwort and horehound be laid on them.\n\nAgainst pain in the head.\ncalled my greyne or cephalus gives some hot opiate, and the decocation of mugwort says he that bears it on him in walking wearies not. It is also good against ill thoughts, and stops the eyes from harmes, and all devilishness flees from the place where it is.\n\nAgainst ache of the belly. Mugwort pounded and laid thereon helps marvelously.\n\nAgainst ache of the bowels, powder of mugwort drunk with honey eases greatly, and is good against many other sicknesses, as Macer says.\n\nTo open the flowers in a woman, give her to drink mugwort soaked in water. Also, the smoke of mugwort provokes the flowers if taken beneath. Also, the drink that it is soaked in often drunk lets not women be delivered before their time, and so does the herb if it is laid to the navel. Also, if it is bruised and laid to the matrix, it breaks and softens the hardness or inflammation of it, and has many other virtues, and is called arthemisia monos.\n\nArthemisia minor. The middle mugwort.\nAgainst ache in the bladder, against strangury and dysuria, take mugwort, called tagetes by the Greeks, griffaterius by the Romans, Rym by the Egyptians, tamaryta and canacipa by others.\n\nFor ache in the bladder: take mugwort, one dram, and give it with half a pint of wine to those who have no fever with warm water and y.\n\nFor pain in the breast and the ribs, bruise it with vinegar and lay it on; he will be whole by the third day.\n\nFor pain in the sinews, steep this herb in common oil and lay it on; it heals and helps marvelously.\n\nFor pain in the feet, if anyone has been bruised or crushed, eat the root of this mugwort with honey and it eases greatly.\n\nTo make a child merry, hang a bondell of mugwort, called arthemisia minima or leptyfilos, over the child or make smoke of it under the child's bed, for it takes away anxiety for them.\nrubbed or brused.\ndepiction of plant\n\u00b6 Agaynst the payne of the stomake yf it be caused of colde bray this mugwort gre\u00a6ne with oyle of almo\u0304des warme in maner of a playster / lay it to the stomake and the pacyent shall be hole in .v. dayes. Also yf it be layde vnder the dore of a hous / man nor womann can not anoy in that hous.\n\u00b6 Agaynst ache of the synewes / and sha\u2223kynge of the lymmes / anoynte ye lymmes with iuce of this herbe medled with oyle of roses warmed. It taketh away all pay\u00a6nes of shakynge / and all vyces caused of cenmatyke humours that come to the syne\u00a6wes. \u00b6 It is to wyte that Dyana founde these thre mugwortes / and theyr vertues and she gaue this same herbe to Centau\u2223rus / whiche proued the vertues therof ma\u00a6ny tymes / and therfore Dyana named it atthemesia. It ought to be gadred i\u0304 maye o\nthree barrels lying on their sides; two cauldrons in background\nACetum vyneygre is colde & drye sonne with salte or elles a vessell ful of wyne vnstoped be well boy\u00a6led in water. And yf thou wylt knowe yf the\nVinegar is good or bad depending on whether it is spread on dry earth or iron, and if it boils or froths, it is good, or not.\n\nAgainst vomiting or flux of the womb, the syrup called syrup of acetosidium helps, as does materia medica. The syrup of vinegar is made thus: melt sugar in vinegar and heat it until it is ready for use. If you want it to be thick, heat it more. The syrup of vinegar is good against hot matter, and vinegar is good against cold. For vinegar and honey is made oxymel. Sometimes simple, and sometimes compound.\n\nThe simple is made with two parts vinegar and one part honey, and it should be cooked until it is as thick as honey. The compound is made thus: take the roots of periwinkle, fennel, and smallage; bruise them a little and lay them in vinegar for a day and a night; and on the second day, boil them together and strain them; and in the vinegar, also strained, put the third part of honey; and then\nSet the herb called asafoetida or water onion in water overnight. Then boil and strain it. Add one third part of honey, discarding the inside and outside of the asafoetida and using only the middle part. If you have no asafoetida, use rapeseed root and follow the same procedure. Oximell simple or compound should be given against cold matters, as it ripens and digests them.\n\nVinegar strengthens the appetite in this manner. Take savory, pepper, and mints. Crush them and temper with vinegar to make a sauce for fish. It will stimulate appetite and help flesh eat. Vinegar, when used with a full stomach, relaxes the abdomen, and when used with an empty stomach, it contracts it. It is beneficial for those weak with illness in this way. Soak toast in vinegar and use it to rub the mouth and nose. Tie it on.\nit is applied to pulpable veins for it comforts the pace and appetite. For the appetite, it is better wet in the juice of mint.\n\nVinegar is good against literg and fransy. Rub it on the feet and hands with salt, and similarly, if the bread is washed with the decotion of vinegar and castoreum.\n\nDepiction of Alcamia:\nAlcamia is a cold herb in the first degree and dry in the beginning of the second. This herb is found in places beyond the sea, and specifically in Cyrrhus. Since it is not found in all countries, those who have it make powder from it and carry it to various regions. It has the power to cleanse and make the bath and wash the part with warm water. Then take Alcamia tempered with a white of an egg and vinegar, and anoint it, and wash it again afterwards with warm water for three days. And it is white that the places anointed on the first day will first appear foul on the second day, less so on the third day.\nThis text appears to be written in Middle English, and it seems to be discussing various methods for healing wounds and staining nails. Here is the cleaned text:\n\nLasse and on the fourth day fair and clear. In this manner is healed the morphic if it is curable. For to ease and help wounds, it is good if it be applied alone as in the ear/nose/or other places catalytic or gristly, and if you have no alkanet powder of sassafras, do the same.\n\nIf you wish to stain or dye your nails, or any other part in red color, temper alkanet in vinegar or water, if you wish black color, temper it with oil and anoint the place, and then let it dry. Scarcely goes away staying away but by the juice of oranges or by the washing of the decotion of its own juice and vinegar, if you wish to stain it with yellow color, temper it with spatter.\n\nAvericum is hot and dry in the fourth degree. It is made from a root of the earth, it unbinds, departs, binds, and cleanses. Of avericum or arsenic there are two kinds, red and yellow. The yellow is put to medicinal use.\n\nAgainst letting go:\nFor the breath cause moistness: place orpiment on hot embers and let the patient stoop down and receive the smoke through a pipe or funnel. For the same, take three drams of orpiment with a raw egg or with wine or women's milk, once or twice a week.\n\nFor the cough: take one dram with the aforementioned things and quick unslicked lime, and orpiment is called psilocrux, which is a medicine to take away from any place and is made thus. Take four drams of quicklime and quench it in water, and put therein two drams of orpiment, heat them until a thin skin put to them can be lightly scalded or peeled with the hand. If you wish to remove it from any part of your body, do so in a warm place and anoint the part with the aforementioned medicine, for otherwise it would flee if washed with cold water or hotter than milk warm. Some add common and aloe because it should not flee, others to the third part of orpiment, and two parts of common.\nTake away the herbs more easily. Against tetters spreading or not spreading, take two parts of white soap or French soap, and the third part of orpiment. Make an ointment of it and anoint the place, but wash the tetter first and after with warm water, or else it will irritate the good flesh as well as the bad. Wash it three or four times, and this is also good for the white morphew and the black. If you will have no herbs grow in certain parts of the body, first pull them out that grow there and anoint the place with oil of iquisia or henbane, and orpiment together. Oil of iquisia is made thus. Crush the seed of henbane and roast it under hot ashes, then press it out. This oil is good to be used. Or else cook this seed with common oil and strain it. To make the nails clear, take goome called serapinum, and mix it with powder of orpiment, and anoint them with it.\n\nAspaltum, that is bitumen of Judea, is a kind of earth.\nThat which comes from parties beyond the sea\nIt is good also for the passions of the matrix, taken downwards or upwards, in this manner: if the matrix presses the breast or spiritual members, let the woman receive the smoke thereof at her mouth; and if it is downwards or fallen, let her take the fume at the orifice with a quill or funnel. It has an abominable smoke, and therefore it is good for this purpose, as it is said.\nIt is good to purge the flesh of the head; and for those who are sleepy, and for those who have languid or sluggish evil, in this manner: make powder of asphaltum and castoreum; and make pills with juice of rue and sage. If need be, dissolve one or two in juice of rue or in wine, and put in the nostrils the packet lying upright with an instrument therefore called nasal.\nAgainst illiac passion, take an ounce of asphaltum powder and put it in oxymel squilliticum; and in the morning strain it and make a clyster.\nCantus is an herb that some call pederone.\nThis herb, called adianthus, grows in marshy places and ditches. Its leaves are smaller than common ones and are deeply hooded, becoming brownish-green. The branch is two cubits long and thick as a finger.\n\nThis herb has some virtue against burning, scalding, or freezing, if bruised and applied to the affected area. It helps draw out the warm water, which is beneficial. It is good for those who have the palsy, cramp, or shrinking of the veins, or other ailments.\n\nAgainst flux of blood from the nose, coming of some corrupt veins, this herb heals the corruption of the vein and gives relief. Adianthus is an herb, some call it gallitricum, but the herb called politicum is another. Adianthus has leaves like coriander and a somewhat black stalk, growing as it were by signs, and for the jaundiced, and for strangury, dysentery, and to break the stone in the bladder. Steep adianthos in...\nwater and make syrup of the decoccyon with sugar and give it early in the day & let the patient drink half a pint of the decoccyon warm this ought to be given to those who have the ague with the following diseases, and for those who do not have a fever, let the syrup be made with honey and give it with wine\n\nAstula regia is a herb so called. It is good against evils of the mouth and against rotting. If it is boiled in wine and the mouth is washed with it, the patient will feel relieved of his pain immediately.\n\n[depiction of plant]\n\nAmbrosiana is a herb like eupatorium or wild sage, but it is not so long.\n\nAgainst opylacyon of the milt or dropsy at the beginning of the sickness or against worms in the womb, the wine water that it is soaked in often helps with that disease if it comes from engendering of cold humors.\n\nASara or Asarisi, that is Brathea, some call it vulgara or asarabacca. It is hot and dry in the third degree: The wine or water [depiction]\nThis text appears to be written in Old English, and it describes the uses and preparation of a plant called \"sodden in provoketh yew and the flowers greatly, and it is good against the oppression of the liver caused by cold matter. It is good for the milky and dropsy, and for the scurvy it produces greatly. If taken in drink, it alleviates the pains of the matrix. It yields good color to those who have jaundice or icterus. Also, it purges the womb and specifically the flatus at the mouth, and causes vomiting, and is almost as violent to provoke vomiting as white hellebore or pepper, but it is not so strong. And therefore, the nature of the patient to whom it shall be given should be considered, whether he is strong, his age, whether he is fat or lean, and in what region he dwells. For it is more surely given to a fat man than to a lean one and in a cold region than in a hot one. And it ought to be given thus: Take 30 leaves of a saracen root, and lay them in wine all night, and on the morrow beat them well and give them to drink with the same wine or.\n\nCleaned Text: This plant, when sodden, produces yew and its flowers greatly. It is beneficial for the milky and dropsy, and for scurvy it is highly effective. If consumed in drink, it alleviates the pains of the matrix. It yields good color for those with jaundice or icterus. It purges the womb and specifically the flatus at the mouth, causing vomiting, and is almost as effective as white hellebore or pepper in inducing vomiting, but not as strong. The patient's strength, age, fatness or leanness, and region of residence should be considered when administering it. It is more commonly given to a fat man in a cold region than to a lean one. Prepare it as follows: Take 30 leaves of the saracen root, soak them in wine overnight, and beat them well the next day before administering the wine with the roots.\nset the pig with fat pork and give it to him to eat, and drink strong wine after it if he will. This herb, called the strongest of thirty leagues, and one onion bulb with leaves and flower. Atriplex is an herb for the womb and softens it.\nThis herb, put in a plaster, healed the pearl in the eye and caused it to fall. Isaac says that this herb nourishes little and the feeding of it is watery and moist and is soon put out of the body.\nTwo drams of this seed with honey and warm water provoke vomiting in corpulent persons.\nAgainst a sickness called sacred fire, or holy fire, stamp this herb and lay it to. And against podagia, or swelling sickness, aching of the feet, bruise the herb with holly and vinegar; it helps greatly.\nFor jaundice, as Galen says, the drink that it is cooked in is very good.\nAlso, the water that the seed of araque is cooked in with the roots of rapes, and a little vinegar drunk in great quantity purges the stomach of wind and coal at the mouth.\nDepiction of plant:\nAnthera has a\nyellow flower. It is specifically good against womb problems / and excessive blood / also it is good against the moistness of the lochia that descends from the head / if laid therewith, powder of cinnamon\n\nFor the small clefts that bleed in the foundation, apply powder of anthera / or anoint them with water that dragontia has been heated in.\n\nAnchusa is an herb called acorus. It has a little root like a cock's stone / and is black without / and has a bitter smell / and is berry partitive as calamus aromaticus / It grows on hills / and in deserts.\n\nFor the pain of the matrix and of the stomach coming from cold cause, take the drink that it has been boiled in / or make powder of the root and make an electuary with honey / and it will take away the pain / & it heals the worms in the womb and is good against\nThe herb Avena: Its root is called oats. It is cold and moist in the third degree. It has a similar virtue to barley meal or its grain. Take oatmeal, cleaned, and grind it in a mortar. Add a little warm water and strain it through a fine sieve. Cook it until it thickens. Then add almond milk and sugar in a good quantity. It is beneficial for those with hot and sore ague.\n\nThis food is beneficial for those with apostumes in the inward members, and nourishing it ripens apostumes and dries the humors that cause harm.\n\nAmeos: Pipe\n\nThe plant with smaller leaves grows less high and has a better smell than the larger one. The larger one smells like pepper, and the one that grows on the hills has a better smell than the other. It is hot and dry in the third degree. It provokes bile that is held back by thick humors. If taken with honey, it expels worms in the belly called.\ncucubutyns. It looseth grete wyndes / and breketh the stone of the blad\u00a6der / and warmeth the stomake / and clen\u2223seth the myseryke vaynes that gooth with the foode to the lyuer / and purgeth the raynes / and the matryce. Yf it be taken wt hony / it is good for ye flewmatyke feuers and agaynst bytynge of venymous bestes but it maketh the colour yelowe / yf it be ouermoche taken at the mouthe or play\u2223sterwyse.\nAMomum is hote and drye in the thyrde degre It is the sede of \n\u00b6 Yf a woman hauynge payne in the ma\u00a6tryce\ndepiction of plant\n syt ouer water that amomum hath be soden it peaseth the payne / yf pessayre be made of the sayde decoccyon / it is good for the same / and prouoketh the floures yt ben reteyned. The decoccyo\u0304 where it hath be soden / is good for them that haue epy\u2223lence / fransy / and podagre.\ndepiction of plant\nALleluya is an herbe called cuc\u2223kowes brede. This herbe gro\u2223weth in thre places / and specy\u2223ally in hedges / woodes / & vnder walles sydes and hath leues lyke .iii. leued grasse and hath a\nsour smell is sorrel / and has a yellow flower / it is put in an ointment or marjoram because it relieves the limbs and reduces humors, and was used for the pain of syphilis.\n\nDescription of the plant:\nAcetosa, or acetosa, is an herb with leaves resembling spinach but more like dock leaves, and has seeds similar to it. It has a cold and dry property.\n\nAcetosum is good for scabies and itch if its juice is put in a syrup of oxymel made with the juice of fumitory. If eaten alone, it destroys all scabies, especially those caused by colic or rotten blood. The seeds are also effective against long fever, tertian fever, and many other things.\n\nDescription of the plant:\nVelvet beans are filbertes and colder than hasilles pots. Their flavor is more pointed and aromatic, but if they are roasted and taken fasting, they are effective against venom. If they are stamped with the outer husks and old grease of a sow or a bear, they are marvelous for those who have apoplexy.\nyt theyr heeres fast for this wyll cause yt heere to come vp in the basde places.\n\u00b6 An anctour sayth that he that is to fa\ndepiction of plant\nALbatra is an herbe and hath be\u2223ryes lyke cheryes antifermacu\u0304 / and vicetoxium. This herbe gro\u00a6weth a cubyte hygh. It is put in the recept of metrydall / and agyynst the paynes of ye matryce.\n\u00b6 It is good agaynst all venym and by\u2223tynge of venymous beestes / we shal speke here after whan we speke of vicetoxium.\nfountain (?)\nAQua water / the grekes call it ydrot grete payne. Wo\u00a6men that drynke moche water ben many tymes letted of theyr floures in theyr ty\u2223me / & somtyme causeth them to renne ouer moche / wherfore theyr bodyes ben wey\u2223ked and theyr heedes shake / for drynkyng of water cooleth the brayne. And therfore mayster Isaac sayth that it is vnpossyble for them that drynketh ouermoche water in theyr youth to come to ye aege that god hath or d cura febrium fayth that water may be gy\u00a6uen to drynke to them that haue the colde fe feuers hath left hym that he neyther\nFeels neither cold nor heat when tested. If he is hot or cold, give him neither water nor wine, for the fire should not be nourished with them. The same book states that hot water refreshes sooner than cold. It also states that cold water consumes an humor coming from the gall named choler, and it states that water does not nourish and that cold water should not be given to a sick person when the humors cease and are gross and undigested. It also states that man's food cannot be arranged and dressed without water, and it states that the waters of springs and running rivers are best, and the farther from the spring the better. It states that the waters that are hot in winter and cold in summer are the best of all, and sodden water enters the body most quickly. In his First book, in the first doctrine of the thirteenth chapter, it states that water can be drunk when the matter is digested and the nature is strong. It also states in the same book that warm water is good to use for colic.\nPassion and swelling of the milk, and warm water lessens the digestion and does not quench thirst. He says that standing water and not running annoys the stomach. Also, he says that rainwater collected in summer, when it thunders and is boisterous, is best for medicine, and rainwater collected and kept in other seasons lets the first book and first chapter named \"De Morte\" be spoiled. Dioscorides says that water soaked with barley or malt is beneficial to the human body, and at some time is good in medicine. Therefore, in all ailments that come from heat, soaked water is good, and against fever tercyen. He also believes that among all waters, rainwater is best because it is lightly distilled of its kind and is quickly hot and quickly cold in nature. And of all running springs, those that spring against the east and south are best, but those that spring against the west are the worst.\nMany eastern sicknesses / and he says in his book, de aqua, that all waters in their kind are cold and moist.\n\nChapter A depicts an herb:\nBalsam is an herb, as some say, but others claim it is a kind of small tree. This is true, as Dioscorides says, and others who have seen it. It grows no taller than two cubits and is found towards Babylon, in a field where seven wells or fountains are, and is carried from there. It bears neither leaves nor flowers. And it is true that they cut or slice the tree and hang small vials of glass at the cuts, and the juice from the said cuts drips in and is gathered. This is how it is produced, and every year twenty pounds of this juice are produced, which is called opobalsamum. The tree is called balsam, the branches that are felled and dried are called xilobalsamum. And this fruit cannot be kept for more than three years, for it rots. The new and good is called carpobalsamum.\nAnd that which is full of holes is all wasted by age. Xilobalsamum is kept for two years and then rots. And that which has any gumminess or sliminess within when it is broken or bruised, but if it is long kept and has not yet turned to powder, is a sign that it is lost through aging. These two xilobalsamums and carpobalsamums have the power to heat and to comfort. Bistortopalsamum has a mighty power and is hot and dry in the second degree, but because it is very expensive, it is counterfeited and falsified in various ways. Some sell terbentine as opobalsamum. Others mix terbentine with a little balsam to give it the same smell and likeness and sell it. Others mix oil of nard or spike with terbentine. Some authors say that the true one is known from the counterfeit in this way. Dioscorides says if you put a drop of true opobalsamum in milk, it will turn it to curds. But there are many counterfeits.\nOther things that will do so. Other say if a linen cloth, which is a cinne linen, is wet in very opobalsamum and washes it clean without spot or foulness, it is very good opobalsamum. If it is pure, it is citrine or yellow, and it is known from the counterfeit in this way: put water in a vessel and put opobalsamum in it, stir the water with a stick or other thing, and if the water troubles not, it is very opobalsamum. If it troubles, it is counterfeit. Or else put pure water in a clean vessel of silver or other, and put a certain weight of opobalsam in a very fine, clean linen cloth, and wash the cloth in the water. If it is counterfeit, the good will go to one side as quickly as silver, and the goome that it is mixed with will go to another side. And if it is not counterfeit, the cloth will not soil, and it will not waste but keep weight as it was put in.\n\nAnother probability is this. Put opobalsam to the roof of your mouth.\nIt will heat the brain in such a way that it seems to burn. Some say if it is put in the palm of the hand, it will throb, but that is not so. It has the power to consume, to dissolve, and to attract:\n\nAgainst dysury and strangury, the stone in the bladder, and against opylacies caused by cold humors, give a clyster at the pipe of the water, and anoint with opobalsamum or oil of spikenard.\n\nAgainst ill-humored passion and pain in the stomach from coldness, take a quantity of opobalsamum with warm wine.\n\nFor scrofulous or semblance of wounds, mix opobalsamum with wax, and lay it on for ten days.\n\nFor daily ague, first make a purgative, and then take opobalsamum with wine. \n\nAgainst pain in the ears, drop some of it into them.\n\nAgainst toothache, put a little in the ear on the same side as the pain. It keeps the dead body from corruption, for as soon as it is dissolved, it does consume.\n\nTwo large sacks full of small [amount]\nThe item is called Bolus Armenicus, a cold and dry substance found abundantly in Armenian land. It is not counterfeited due to its large quantity and can be kept for several years. It is gray in color and easily broken.\n\nFor passions emanating from the heart: When someone spits blood from the mouth due to spiritual members in the hollows of the ribs of the breast, make pills from Bolus powder, Arabic gum, and pennyroyal. Mix them with enough goome dragagant to make it thick, and use this mixture to prepare the pills which the patient should hold on their tongue until they dissolve and reach the affected members. However, if the bleeding is caused by the failure of nourishing members:\nFor the given text, I will clean it by removing unnecessary whitespaces, line breaks, and meaningless symbols, while preserving the original content as much as possible.\n\nstomach / the liver / you milk / and the bowels / let the powder of bolus armenian and gum arabic be mixed together in the juice of plantain / and give it to him.\n\nFor dysentery, called the bloody flux of the belly: mix the powder of bolus armenian with the white of an egg or the whole egg, and make crepes from it. Give him 2 or 3 in the morning. Or, mix the powder of bolus armenian with plantain juice. If the sickness is above in the intestines, give it to him at the mouth. If it is more in the lower part of the intestines than the upper, make a purgation first and give it to him with a clyster. Make a plaster thus: Take the powder of bolus armenian and mix it with the white of an egg and a little vinegar. If the disease is more upward than downward, lay the plaster on the navel. If it is more below, lay the plaster onto the reins and above the yoke.\n\nFor an excess of flowers in women, mix bolus armenian with plantain juice and wet cotton in it.\nand make a tent or plaster and laid it to the orifice\nAgainst flux of blood from the nose, meld equal parts paciate and draw it into his nose. A plaster made with juice of bursa pastoris, white of an egg and powder of bol, lay it on the temple to restrain the bleeding.\n\nDepiction of plant:\nBombax is cotton and is an herb that grows beneath the sea / and in Cyprus is great quantity. The flower is cotton / but we find in recipes or a seed that is put in medicine / and is used in electuaries restoratives. & know the\n\nDepiction of plant:\nBalaustia is the flower of the tree that bears pomgranates. As this tree should bear fruit, the flower seems a little bunch or knop which sometimes falls or is taken from the tree / & is called balaustia. It is cold and dry in the second degree. It may be kept two years in abundance. Psidia is the bark of the pomegranate / and this bark must be taken when the apple is ripe / and the rind encloses it. It has the virtue to restrain and has all the virtue that bolarmine has / and\nhelpeth vomiting colic & belly flux caused by lack of virtuous content.\n\nAgainst vomiting colic: break balustium & peppermint.\n\nAgainst belly flux caused by weakness: make a decotion of balustium & pips with rainwater. Use this decotion for fomentation: let the belly be long heated therewith. The powder of balustium requires woods, and instead of bolus armorie, use powder of balustium. A general rule: when you find any medicine in a recipe, do not put any other in its place so that you may get any of that which is expressly named.\n\nBorage is an herb that has rough leaves and is named borage. It is hot and moist in the first degree. The leaves are good in medicine while they are green but not dry, and next take the seeds. It engenders good blood and therefore is good for those who have been sickly.\n\nFor those disposed to fall into a swoon or are faint at the heart & have cordyake passion:\nFor melancholic feelings, eat borage in flesh or in a potage. Against swooning, make syrup with borage juice and sugar. For heart passions, make syrup with this juice and add powder of heart bone. For melancholic passions and against epilepsy or falling evil, steep seeds in borage juice and make a syrup. The seeds may be kept for two years in virtue. The root is not used in medicines. If the herb is eaten raw, it breaks good blood. Against jaundice, eat this herb often boiled with flesh, and let the patient use the juice with juice of wild leeks.\n\nBaucum is an herb called skir with a hot middle in the second degree of heat and moist in the beginning of the same degree. It is all called pastinaca. There are two varieties of it.\nThe wild and the tame. It is better for food than for medicine. It is good for those who have recently been sick and for melancholic persons if they eat it raw or boiled, and the green is better than the dry. There is a way to make ginger a concoction with this herb that moves to lethargy and comforts the digestion. The root of this herb is well boiled in water, and after it is cut into small pieces, strain the water and shape them into round balls with honey, but they must always be stirred so they do not stick to the pan. In the middle of the boiling, add almonds, and at the last, sediment or grains of pine apples.\n\nBorax is hot and dry in the fourth degree. It is the gum of a clear tree, white and shining, and hard to be chosen. If there is any superfluidity thereon, it should be taken away. It has the power to draw out obstructions and clean the face. It takes away the infection named pannus, which comes after a woman has given birth, and also of the infection called the \"French pox.\"\nFor cleansing the face, women mix powder of borax with white honey or a yellow ointment, or with henna oil, and anoint their faces. Two drams of borax powder can be added to two ounces of rose water, and one ounce of borax to a pound of honey.\n\nTo stimulate hidden flowers and bring on childbirth, make a suppository or tent with borax and the juice of an herb called centaury.\n\nBethony, or Bethenica, is hot and dry in the third degree. The leaves are useful in medicine, both green and dry. When bethony is found in recipes, the leaves are to be taken. The herb grows on hills, woods, and shady places, and around trees. It has a virtue against many ailments if stopped in a plaster and applied to the sore, but it must be renewed every third day until it is healed. It is said that it draws out broken bones.\n\nAgainst headache coming from cold:\nTo make a gargle or water of betony and staphysagre, soak in vinegar. If you have pain coming from the stomach, take wine that betony is soaked in. Also, it is good to know what the cause of the pain is in the head.\n\nFor stomach pain, make a decotion of betony in water with wormwood juice. If the womb is sorebound, take this as well, but first take a cleansing enema.\n\nTo clean the matrix and help conception, make a warm fomentation of water that it has been soaked in, and also make a suppository. Give an electuary confection with powder of betony and honey.\n\nFor eye pain, wash the eyes every third day with the decotion of betony. Also, place the crushed leaves pasted to the brows and forehead, which helps a lot.\n\nFor ear pain, mix the juice of betony with rose oil and put it warm into the ears with a tent and stop them with wool.\n\nFor dimness of the eyes, take a dragme of the powder of betony in the morning fasting with water.\nFor significant bleeding from the nose, mix powdered betony with as much salt and place as much as you can between two fingers and thumb in the nostrils; the bleeding will stop.\n\nFor nosebleeds and pain, steep betony in wine or vinegar and hold it hot in your mouth for a good while to alleviate the pain.\n\nFor those who have vomited and for those who cannot breathe properly with stopping in their chest, take a dram and a half of powdered betony with five measures of water, about a goblet full, and drink it quickly.\n\nFor those suffering from the palsy and spitting filthiness as if from an apostle, give them three drams of powdered betony with a spoonful of honey.\n\nFor stomach pain, take three drams of the same powder with cold water for three days and you will be cured.\n\nFor the pain in the gallbladder, wine or any liquid in which betony has been boiled is beneficial.\n\nFor pain.\nFor aches and colic, take two drams of this powder with water or wine.\nAgainst colic, take two drams of this powder with three or four peppercorns and old wine, warmed.\nFor womb pain, take a dram of this powder as stated.\nFor neck pain, take wine that has been cooked with betony.\nAgainst a great cough, make an electuary with this powder and honey. It makes a great effect.\nFor daily fever or quartan, two drams of betony and one of plantain, with warm water taken at the hour of the axes, is beneficial.\nFor fevers, give at the hour of the axes powder of betony and a poultice of each dram with warm water to the patient, and he will be whole.\nFor quartan fever, give three drams of this powder and an ounce of bacca laurea or bay berries with three cups of warm water to the patient before the hour of his axes, it heals him without grief.\nAgainst pain of the bladder, take four drams of betony and four roots.\nsmall amount of bethony in water, but first set the roots until the water is half evaporated; then put the bethony in it, and let the patient drink it and he shall be whole forever.\n\nFor the stone in the bladder: two drams of this powder with vinegar and honey of each once and a half, and give it to the patient eight times, and it will drive the stone out.\n\nFor women who have excessive pain in their travail and fall into an ague, give two drams of powder of bethony with warmed water. If there is no ague, give it with myrrh and you will see good results.\n\nFor palsy: crush fresh bethony and apply it. If it is applied to cut sinews, it will knit them:\n\nFor those who are fearful: give two drams of this powder with warm water and as much wine at the time that fear comes.\n\nTo women who have lost all play due to coldness: give them two drams of this powder with warm water for three days while fasting.\n\nTo those who spit.\nTo treat a mouth rottenness or drunkenness, give two dragons of powdered betony with two cups of old wine for three days. And if you wish to avoid drunkenness, eat betony or drink it and you will not be drunk all day. For those suffering from jaundice or the \"golden sickness,\" a remedy proven effective is powdered betony taken with wine. For those with carbuncles, one dragon of this powder is good, as well as the herb infused with grease and applied. For those with wounds, take one dragon of powdered betony and three cups of true wine for three days to heal. For those weary, give to drink a dragon of this powder with warm water and an ounce of oxymel. For those who have lost their appetite due to illness, give them two dragons of this powder and four cups of drink to eliminate the loathsome taste and bad taste of foods. Against vomiting, take four dragons of powdered betony.\nvence of honey sodden and make little pellets of the substance of a nut, and eat them for three days fasting, or wet them in warm water and drink them.\n\nFor pain and swelling of the yard or pintell, steep bethony in wine and apply it wisely.\n\nThree drams of this powder taken with four cups of wine put out the venom and is good against biting of venomous beasts.\n\nFor biting of a mad dog, this green herb, beaten and laid to it, heals.\n\nFor fistula, bite green bethony with salt and make a plaster, and put it in, and a plaster of the same laid upon it will make it whole.\n\nFor pain of the ribs or sides, take two drams of this powder with mead if there is no fire, and if there, take it with warm water.\n\nAgainst podagry, drink water that bethony is boiled in often, and lay the herb plasterwise upon the foot; it appears to relieve the pain marvelously, as those who have tried it say.\n\nDepiction of plant:\n\nGoos bill or becdoye is an herb that grows...\nThis herb is sufficient. The root is like that of a goose's bill, and the leaves are like those of fern. This herb is hot and dry in the fourth degree, and moist in the second. The root is good in medicine, and so is the herb.\n\nAgainst all manner of breaking and bruising, be it great or small. Let the patient be bathed for four days, and on the first day give him to drink this root tempered in white wine or in water, and continue for nine days every morning. At night, let him have a restorative made from the oldest beans that can be found. Stew the beans in vinegar in the manner of pap, and dry them by the fire to make powder of them in a mortar.\n\nPowder of dragon's blood, a nutmeg full, and as much of bolus armoricus, and double the amount of powder of beans, & the white of two eggs, all together & a plaster made on cloth and laid upon the sore day and night before the said nine days. Give him to drink the earliest that you can, and renew the restorative nightly. For the same take this:\nherb: remove the heart within it, which is white; cut it into small round pieces, and place them in fontain water for 36 hours, or two days and a night. Drain the water into a glass or vial, and give the patient a little of it to drink each hour, or take it in the morning. Then let him rest for an hour. Give him laxative foods for his breakfast, little and often, and as much at night after supper. Then let him lie for an hour on his back, and stretch his legs as little as possible. Continue this until he is well.\n\nDepiction of plant:\nBernix is the resin of a tree that grows beyond the sea. This tree drops a resinous substance that hardens by the heat of the sun. It is called Bernix and comes in three forms. One is the color of russet. The other is yellow. The third is white. Regardless of its color, it must be clear to be effective. It is cold and dry in the second degree and has the power to conjoin.\nTo enlarge and preserve the complexion for painters, apply it over other colors to make them shine, and keep the last or best. It can be kept for a long time without repainting.\n\nFor nosebleeds, mix powder of bernix with eggshell and apply to the forehead and temples. Use this powder and other binding or cleansing agents in the nose.\n\nFor colicky vomiting, make a paste with this powder and olibanum, white of an egg, and apply it to the fork of the breast.\n\nFor flux of the vomit called dysenterie, if it is a bloody flux, add a little vinegar and apply between the belly and the thigh.\n\nThe powder against vomiting may be given to eat with a raw egg. It is good against flux of the womb, both inside and outside.\n\nWomen of some countries apply it to their faces to make them clear. And know that bernix, cacabre, and veronique are all the same thing.\n\nDepiction of plant:\nBrancha vrsina is\nan herb called bear's twig or bough: It is hot and moist in the first degree. It has the property to soften and ripen [against cold apostumes, steep the leaves in bore's grece and lay them there. Against the apostumes of the members within the breast, steep this herb in water and crush them and lay it to it. Against the pain of the milk and against the dryness of the sinuses. Make ointment of this herb, then let it long infuse in strained oil, and with wax make an ointment. In these ointments, the leaves ought to be used while they are green.\n\nBearberries are fruits so named: They are cold and dry in the second degree. They are the fruit of a slim or little tree, the fruit is somewhat large, drawing somewhat to a black color. A depiction of the plant\n\nChoose them when they are sound and not those that are full of holes. They are good against evil qualities or furious heat, if they are boiled in water and sugar put to the decotion it is made a syrup.\n\nAgainst heat or scalding of the liver.\ntake powder of berberies mixed with juice of morell and apply it. against the pain in the head caused by heat, place berberies in water all night and give the same water to drink in the morning. It can be kept for a year in goodness.\n\nBelievable minus (a type of berries) are also a manner of berries found about the sea side. They are cold and dry, but authors determine not in what degree they are put in ointment to clarify and cleanse the face, as in yellow ointment. I is used thus.\n\nTo make the face clear, make a small powder of them mixed with the grease of a hen's liquidified or molten form and make thereof an ointment. It may be kept for six years.\n\nBistorta is cold and dry, but it is not determined by masters in what degree, but by the roughness of it, it is found dry in the third degree. It has the property to restrain, to comfort, to cause, to retain, and to coax. And bistorta seemed the herb that is called Pentaphyllon, but pentaphyllon has five leaves, and bistorta seven at one branch.\n\nagainst vomiting.\ncauses of weakness/heat or colic, mix the powder of bistorte with white of an egg & taste it on a tile and give it to the patient.\nAgainst dysentery, that is flux of the bowels with blood, give this powder with juice of plantain.\nTo stop the flowers that run boundlessly, make a fomentation with rainwater that this powder was soaked in.\nTo help conceive, make an electuary of powder of bistorte in quantity of half a pound, and sweet smelling spices of the same weight, and make a fomentation. This powder resorbs wounds and heals them. Bistorte is an herb, the root of which is so named, and is writhing, and crooked like galingale.\n\nDepiction of Buglossa:\nBuglossa is an herb that the greens call Buglose, the Latins call it longue de boeuf, the Romans lingua bubela, some call it wild bourache. It grows in very sandy places, and should be gathered in the month of July or June. It has a hot and moist quality in the first degree, like borache. This herb has three stalks.\nAgainst fire, take bryony.\nAgainst fever, take this herb and stamp it with honey and crumbs of bread, and make a plaster; it breaks it immediately and purges.\nFor those who have weakness of heart and breathe in a sighing manner, give them the juice with honey; it will heal as Macer says.\nAgainst excessive redness of the face, drink broth made from boiled buglosse; it helps greatly with redness and dry colic.\nAgainst passion of the heart caused by black bile, and likewise for the lights, boiled buglosse often eaten or put in raw or sodden puts out noisome humors. For dry gout, the juice thereof drunk profits much.\nThis herb often eaten confirms and conserves the mind, as many wise masters say. It profits against lechery. If eaten with lettuce, it makes good temperament, for it generates good blood and the coldness of the lettuce tempers the great heats.\nTake the water that has been boiled from buglosse.\nAnd sprinkle it around the house or chamber, and all who are therein shall be merry. There are three kinds and manners of this. The first is like the color of the sky, as borax. Butter is the second. In the first degree, it is hot, and cold in the second. The best butter is made from cow's or sheep's milk, and the newer it is, the better.\n\nAgainst dry cough, short wind, and consumption, and those who are wasted and dry, put fresh butter in all their meals and pottage, and eat it with hot toasts. It restores moistness and wastes the cough.\n\nAgainst pain in the eyes and shrinking, anoint them often in the bath or by the fire. It will ease the pain and soften the eyes.\n\nAgainst a hot aposteme, steep the herb called brancha usrina, which is also called biles' leaves. Mix it with old or new butter, and make a plaster. Apply it to the affected area; it will ripen it marvelously and abate the ache. Isaac says that butter is\nbe helpful for wounds of the lightes and midrife, and for the bulk, it cleanses, soothes, softens, and ripens the wounds. Also, it eases the pain of children's gums in breaking of teeth. And if it is drunk with honey, it helps against venom. But too much usage of it annoys the stomach. It loosens the strings and sinews of the stomach and makes the roughness thereof marvelously smooth.\n\nDepiction of plant:\nBerryena, or vervain. Elsewhere called columbine. It is otherwise cold and dry, but the authors do not tell in what degree it grows in moist places.\n\nFor all swellings of the neck, be it aposteme or other thing called perotides, which are things that prevent a man from swallowing his food, the root of this herb hung about his neck profits much, or else mix it with fresh sweet or grease and lay it on. And if he cannot swallow his food, take juice of vervain with honey and heat it up and drink a spoonful of it, and he shall be whole at once.\n\nFor the pain of the thorax.\nthat is the patient/take the powder of this herb that was prepared when the sun was at its highest. Give him five spoonsful with three quarts of warm wine. For the weak, give as their strength and age permit, and as the season of the time requires.\n\nFor breaking a stone in the bladder, drink the decoction of vervain with hydromel. You will easily perceive relief as it will produce urine.\n\nFor pain in the head, a garland of its leaves is effective, as it takes away the heat marvelously.\n\nAgainst biting of serpents,\n\nAgainst biting or stings of a spider, drink the decoction of vervain or bruise the leaves and apply to the place. It will be easily healed.\n\nAgainst biting of a mad dog and against dropsy, the stopped leaves of this herb are good. And if you want to know if the patient will live or not, take fifteen corns.\n\nAgainst biting of a serpent, steep two or three handfuls of this herb and wash the place with it. Then crush the leaves and apply.\nAnd it will abate the swelling there. Against Jaudice, take a dram of a little myrtle and give the patient to drink with three cups of water. If vervain is gathered in August, it is a certain remedy.\n\nFor the stench of the mouth, keep the juice of it long in the mouth. Also, the juice of it voids all venom.\n\nFor fever, temper three pounds and three pounds of vervain in water and let the patient drink it before his accesses. He shall be whole.\n\nTo make all them in a house merry, take four pounds and four pounds of vervain in wine. Then sprinkle the wine all about the house where the earning is, and they shall all be merry.\n\nBritanica herb is the herb of Britain, otherwise called ameos. The Patients call it bear piaca nia||ca. It is good against evils and rottenness. This herb, eaten raw as lettuce, heals the stench of the mouth.\n\nFor the toothache and for wandering tooth, this herb has great virtue. It ought to be gathered in summer and dried, and made into powder.\nput in a fayre bage or in a syluer vessell / and whan nede is to be dronken wt warme wyne. Yf it be hol\u2223den lo\u0304ge in ye mouthe it putteth tothe ache away / and fasteneth them.\n\u00b6 For the palsey bray the rote and herbe togyder and drynke it with thre cyates of wyne / and it wyll do grete ease.\n\u00b6 Take the iuce of this herbe after the myght of the pacyent and it wyll loose the wombe without peryll.\n\u00b6 For the payne of the mylt / stampe this herbe with the rote in thre cyates of wyne helpeth moche \u00b6 Agaynst the quinsey / ga\u2223dre this herbe or thou here the tho\u0304dre that yere / and eate euery day ones of the rote therof & thou shalt not fele that sekenesse.\ndepiction of plant\nBVria pastoris is shepeherd{is} pur\n\u00b6 This herbe is good for flux of blode at the nose yf the pacyent bere it in his ryght hande grene or drye so it be dowbled one ouer an other it stoppeth or stauncheth meruaylously.\n\u00b6 For them that be brusen or haue ye laste\n the powdre therof taken with good wyne oftentymes gyueth them helth.\ndepiction of\nBRionia, also known as Cucurbita agrestis or wild gourds, grows in moist sandy grounds and in hedges. It has a large root. There are two kinds of it: the white and the black. The one that bears a red seed is called the black, the other has a white seed. The black is best and has the most might, as Hippocrates says. It is primarily good against spasms, such as some forms of gout or cramp, if the root is hung around the patient's neck, it will bring him relief.\n\nFor dysentery and for those who spit blood, a cataplasms of its juice helps greatly if taken three or four times.\n\nTo avoid drunkenness, drink the juice of Bryony with as much vinegar and he shall not be drunk for the whole week.\n\nAgainst colic passion and similar passions, drink the broth that is boiled with honey in it, and it will take away the pain.\n\nAgainst strokes or the evil of kings, canker, or other sores, take the root of Bryony and of Aristolochia or Smearwort alike and apply it.\nFor treating dissentery and pain of the foundation, and for those who have bones broken in their hands or other places, take 20 crops of briony and 3 ounces of gles, broken and boiled together in three casks of wine until two parts are wasted. Strain it and give to the patient. According to Hippocrates, a man had all the fingers of his hands eaten and gnawed by sickness, but he used this medicine and was healed.\n\nTo remove warts, take the root and leaves of briony, burn them and make ashes of them, and mix the ashes with the juice of the same herb, making it into an ointment-like substance. Anoint them frequently, and they will fall off. The juice of briony, held in the mouth, heals cankerous sores, as Hippocrates says: The juice of briony cleanses the matrix and promotes the growth of flowers: To cleanse the matrix and to provoke the flowers, make a vomit-inducing potion from water that briony was soaked in and received by the orifice.\n\nAgainst pain in the papillae of cruddy or corrupt milk,\nWash them with the decoccyon before said warm water, and it will [against quartan fever] take the seeds of briony that you find four together, and let the patient drink them before his access [to provoke or cause vine to drink the water that the buds were soaked in\nFor women who can have no milk, steep the briony buds in a potage or sow and eat them, and the milk will come in great quantity.\n\nBedegar is a thorn or brier. It is cold in the first degree, but it is moderate between most and dry, some say that bedegar is a superfluidity that grows on rose trees or roses, but that is not so, for bedegar is an herb that grows in plains and hard ground, and has a fat leaf jagged and cloven like eruca or skirret, and spreads on the earth while it is young and has a white thorn very sharp in the middle, and after it grows to the height of a cubit and no more. It has many little pricks, and a red flower. It comforts the stomach and checks long fevers. It is good for this purpose.\nAgainst evil coming from the members, caused by stomach infections. If chewed and applied to bites of venomous beasts, it alleviates the pain. It is good against flux of blood and flux of the womb. When warmed and applied to the affected members, it comforts them and drives away humors. Wash the mouth with water in which it has been soaked to relieve the pain. Against a few medications, mix it with vinegar and apply to the place; it will make it clear and reduce swelling. The bark and branches of this herb are cold and dry.\n\nBedellium is a gum so called. It is hot in the second degree and moist in the first. It grows on trees beyond the sea. It has a glutinous substance. It has the property to restrain. It is good against flux of the womb caused by excessive medication. It heals external apostumes and dissolves stones. It eases the pain of bites of venomous beasts if properly tempered.\nVinegar.\nIf soaked in wine with ceruse, it is very good for those who are broken, if the place is anointed with it. The same is good against swelling and apostum. Bardana, an herb otherwise called lappa inversa or lappa major, grows in damp, humorous and fat places, primarily about ditches. It has large leaves and red flowers like small apples, and a long stem.\nFor a bite from a wood dog, lay it on the root bruised with a little salt, and it will heal.\nIf laid to the patient having the hot ague, it will appease it.\nFor stinking wounds, wash them in water that it is soaked in and make an ointment of the same, mixed with a little salve and grease, with vinegar and say to it.\nFor the pain of the intestines, take a catapult of the juice of the leaves and it will bring great ease.\nBuxus is a little tree from which many edible things are made. / Against stinking wounds, let them be washed in water of the said tree. To make the ointment:\nHere is a yellow wash depiction of the plant:\n\nBRuscus is hot and dry in the third degree; it is a common tree growing in woods. It has the property to:\n\nAgainst dropsy, make a decotion of the Bruscus root, of spearmint, parsley, percel, and honey sufficiently and give it to drink. It is also good against the hardness of the milk, and against dysury and strangury, caused by lettings of the bladder, and against colic.\n\nPassion: if powder is made of Bruscus seed or any seed, and fenell seed with as much sugar, take a spoonful of it with white wine while fasting. And if the patient has an ague, give him the seeds with water.\n\nFor the pain and swelling of the genitals, boil the Bruscus root well and make a plaster from it. Put suet to it and bind it fast with a bandage; it will ease the swelling.\n\nDepiction of plant:\n\nBeta is a common herb called bettes. The Greeks call it syda. It is good to eat. It is hot in the first degree and moist in the second. It has the property to nourish well and:\nto brew good blood. If it is boiled with fat flesh, it softens the womb. Against the stiffness of the womb caused by dryness and heat, make a decoction of the juice of beasts with salt or oil.\nBleach bitters are hot and dry in the second degree. They resemble the eyes of a fish, much like snails, in the sea and have a bony substance: They have great virtue to comfort and cleanse the intrinsic members, whatever they are drenched with, they move and loosen the belly, they are aromatic and of good savor, the suffumigation of them heals the suffocation of the matrix.\n\nBegin is a sharp or rough excrescence that comes on knobby roots with a draw or shrivel of dryness. There are two manners, the white and the red. It is hot and dry in the second degree, it is nourishing and impugnative, comforting the lights and the breast, and increases\nthe material of generation.\n\nThus ends the chapters of herbs beginning with B.\n\nDepiction of plant:\nCampheora is\nThe third degree of chaper is cold and dry. Some say it is a gem, but it is not. It is the juice of an herb, as Dioscorides says, and various others. Its name is camphor. It is gathered at the end of primetime and is owned. The juice is pressed out and put in a vessel, and the heavy and thick substance sinks to the bottom and is discarded. The clear and thin substance swims above and is kept. It is set in the sun where it thickens, and when it is dry, it is the substance of camphor. It is often counterfeited and adulterated because it is expensive, and it is mixed with other powders and juices and thus increased to the third part or half. The clear and shining part is the best, and the dark and troubled part is not as good. It is counterfeited by the medling of cacate, which is bernix. Bernix is similar in substance to it and has a similar smell, but it is known in breaking. Bernix is hard and breaks with pain, while chaper breaks.\nIf easily handled, camphor breaks lightly in power. If not kept by artifice or crate, it would be soon lost, as it is aromatic and vaporous; it resolves into smoke and is quickly gone. It may be kept in a vessel of glass, but better in a vessel of alabaster, in lined sediment, or precisely sediment, and may be kept in great virtue for forty years:\n\nAgainst gonorrhea, the sediment of a maggot from him against his will. Temper camphor powder with mustylage of sulfur and anoint clothes, and lay it to the reins, above the waist and other places of generation:\n\nAgainst lewd passion, that a man desires too much, place a piece of lead.\n\nAgainst the heat of the liver, mix camphor with the juice of morel, and therein bend and lay them often upon the liver.\n\nAgainst flux of blood at the nose, make round long figures of camphor powder and nettle sediment, and mix them with juice of bursa pastoris, and put them in the nose. And if\n\n(Note: This text appears to be describing various uses of camphor for medicinal purposes in the past. The text is written in Old English and has been translated to Modern English for better understanding.)\nThis text describes remedies for various ailments using camphor. Here is the cleaned text:\n\nthis flux comes from an ebolusion of blood or chafing of the liver temperament with cold water & place benzoin beans in it & lay them often on the temples and neck.\nAgainst a spot in the eye, let the camphor powder be mixed with rose water and juice of fennel and put in a brass vessel and anoint the eye with it.\nAgainst infection of the face called pneumonia & to make it clear, prepare this powder with rose water & very clean white honey\nAgainst lechery, take the odor of camphor at the nostrils / for by its cold virtue it checks it and tickles it & in the tickling it retains it in the body it takes lechery away, as the common verse says. Camphor by the nostrils / it castrates the odor of the nostrils. It also repairs by coldness thereof the spirits unbound and loosens the great heat & it is put in syrup against sharp and hot maladies & it is to note that in frenzy, nausea may be conveniently provoked if it is mixed with rose oil & with a feather be put.\nColloquintida is hot and dry in the third degree. Colloquintida is the apple of a little tree that grows towards Irhm. It is also called gebella or the gourd of Alexandria. If such an apple is found alone on the tree, it withers and flees like the herb asafoetida does, as Dyascorides and Costahine say. This fruit has pit, seed, and back or pille. The pit is most useful in medicine and secondly the seed. The seed is of little might. Colloquintide is found in recipes, it is the seed with the pit that is to be chosen, which continues white and has the seed steadfast in the pit. It does not rattle when removed. If they weigh little with seeds in them, they ought to be discarded.\nFor colocynth: Boil its inner parts and two or three drams of ebulus juice in an apple of colocynth. Strain it and add sugar before giving it to the patient at night before access, but digestives and lighter purgatives must be taken first, and this should be given if the access persists.\n\nFor quartan fever: Boil senna in water and put it in the apple of colocynth, strain it, add sugar in the decoction, and give it to the patient before the time of access, but, as mentioned, digestives and purgatives should be taken beforehand, and this should be given if the access continues. It is also good for old scabbes.\npayne of the throat/ colloquium in vinegar and wash thy mouth therewith\nFor worms in the belly, mix the powder thereof with honey and give to the patient\nAnd for children, put wormwood therein and lay it nearby to the naulis.\nAgainst worms in the ears, put in the powder of it, juice of asafoetida.\nAgainst hardness of the milk and of the liver, take the juice of fennel boiled in the apple or take the powder thereof with the said juice.\nFor to cleanse the matrix/ and to promote retained flowers, make a fomentation with water that colloquium is boiled in. The powder of it boiled in the apple with any oil and cotton wet therein is good for the same:\nFor hemorrhoids, heat oil in the apple and lay it to them with cotton wet therein.\n\nDepiction of plant:\nAsia foetida is hot and moist above all degrees/ for its root is small. It is the fruit of a tree that bears long seeds, which by the space of time were once big and long, and the party without, by the decocation of the sun, hardens the pit.\nThat which contains twenty or thirty of them clinging together. The largest should be chosen, as it is a sign that it should have the most pit and moisture. If it is very black, it is a sign that it is ripe, and that which rattles not when shaken is best. If it rattles, it is of little virtue and moisture, and the seed is divided from the pit. Casia may be kept for two years. If you find casia fistula in recipes with any weight, as an ounce and a half or two, the pit ought to be weighed without seeds, but because apothecaries will not allow it, there ought to be put with it as much of the seed as there is of that which is weighed. And when it comes to be difficult, boil not the case with the syrup, but break it with the syrup while it is boiling and hot, and strain it through a hollow case full of holes to cause the seeds to remain. When you find ounces in decocctions, you ought to weigh it with the bark and seeds, and then draw out the pit only in hot water.\ncast aside seeds, mix it with powder of rhubarb and yellow myrabola. Casia fistula is not boiled in any medicine but it is in oxymel and triferasarcinicum. It has the power to loosen and quiet the belly and to cleanse the heat of the blood. It wonderfully appeases the blood and purges colic and is good against sharp fevers. Casia fistula taken by itself or with water before purgation softens the belly and is suitable for purgation.\n\nDescription of the plant:\nCascuta is hot in the first degree and dry in the second. It is an herb that winds around flax or lin growing. It should be gathered with the flowers. It can be kept for two years. It primarily has the power to purge melancholic humors and phlegm. Therefore, it is conveniently put in decoctions or made to purge the same.\n\nThe water that it is called sode is good against strangury and dysury. If much of it can be had, boil it with wine and oil and make a plaster from it.\nCardamom is hot and dry in the second degree. It is the fruit or seed of an herb. This herb, which produces flowers in vere (spring) and forms a heap knop or cluster, as does the seed of rue or is similar to grapes, has seeds in two forms. But the greatest is the best, for it has a sweeter smell, and therefore the greatest is to be chosen, so that it has a little sharpness with the sweet smell, and draws somewhat to a gray color. The white is to be refused: When cardamom is put in medicines, the little flowers must be taken away, and they must be wiped with a cloth to take away the dust or powder, and the stalks cast away. It may be kept for ten years. It has the property to comfort by its sweetness and has the property to part and dissolve, and to consume by the qualities of it.\n\nAgainst swooning and passion of the heart caused by cold, steep it in sweet smelling wine with a little coarse water and use it.\nFor weakness of the stomach and to encourage digestion, take with measures the powder of cardamom / with annise seeds\nTo stimulate appetite lost and against vomiting caused by cold, make cardamom powder with mint juice and wet your meat in it. \u00b6 For the same, take the aforementioned powder with dry mints or green, and cook them in vinegar with salted water. Wet a sponge in it and place it a little above the stomach.\n\u00b6 Against weakness of the brain, put it in the patient's nose if you have the mucus or phlegm. Put the powder and oil of musk in eggshells until the oil heats up, and use it to anoint the head.\nCoriander is the flower of lead or geranium. It is cold and dry in the second degree. It is made as follows. Take earthenware pots a foot long and somewhat narrow, fill them half full of strong vinegar, and place stones or sticks across the rims of them. Then take about a pound of lead in square pieces and hang it.\nThe text describes a process for preparing ceruse, an ancient cosmetic. Here is the cleaned text:\n\nThem in pots on top of the sticks with threads four inches from the green vinegar, and cover the vessels well. Set them in a dark place and let them stand for the space of four months. At the end of four months, open the door that they were shut in, so that the strength of the vinegar may go out. Then open the pots and you will find a thickness or horniness about the lid. Remove it and put it in a large vessel with water, and set it in the sun. Stir it with your hands, then pour out the water, and put the material at the bottom in another hollow vessel with water, and set it in the sun again. Do this until it is very white and the coldness of the vinegar that dissolves and kills has disappeared. Ceruse has the power to clean and dry superfluidities, and some women use it to wash their faces. They apply this powder to their faces with rose water very thinly. Some prefer this method because ceruse stinks.\nSomewhat, the medieval practitioners mixed ceruse with rose water and set it in a specifically hot place in summer. Once it is dry, they added more rose water. They continued this process and then made pills, laying them on their faces. Some used borax or camphor, and of belladonna or the other. However, those who use ceruse excessively often experience pain, rottenness, and stench in the mouth.\n\nDescription of Apparatus:\nApparatus is hot and dry in the second degree. Some say it is an herb, others say it is a little tree. It is found beyond the sea. The bark, root, flowers, and leaves are all good in medicines, and specifically the bark in the beginning, if hung and dried in the sun, may be kept for five years in good virtue. The best bark is that which does not powder when broken, and is somewhat russet in color, and somewhat bitter. The flowers should be gathered while they are budded or before they spread too much. For when they are overmuch spread.\nSpread them not, they be nothing, taken and confiscated to be kept in a vessel/ they have virtue to incite and cause appetite and to cleanse and put out the humors at the mouth of the stomach. It comforts the stomach that is cold/ and is meet and medicine for it.\n\nAgainst the pain of the milk/ and hardness of the liver, take wine that caparis has been soaked in. If ointment is made this way: powder of caparis in great quantity with the juice of fennel, then put thereto wine and oil/ and cook it until it is thick & put a little wax thereon. And also for the same, an electuary called dyaceparus is very good/ which electuary is this: Take two ounces of the powder of caparis root/ and one ounce of the root of tamaryx/ & compound them together with honey. The decoction of the tamaryx root/ and the juice of the caparis seeds put into the exes with a little tow/ sleeps the worms. And if the root and powder are soaked in oil and strained, it sleeps not only the worms/ but also\nAgainst worms in the womb, mix this powder with honey and give it to the patient:\n\nFor new scrocles, called the king's evil: Take the decotion of the bark or piles of caparis sabra and sperage. Also anoint them with these ointments. Take a gray serpent, and cut off the head and tail, the mountaineance of four inches, & put it in a pot with many small holes in the bottom. Set that pot over another pot without holes, and then set the lower pot in a vessel with water over the fire, and make it to heat until the serpent is softened and wasted. Then take the fat that is dropped into the lower pot, and powder of black elecampane or pepper, and powder of the roots of caparis, and mix them in the manner of an ointment and anoint the sore place. Let the patient drink the decotion beforehand.\n\nAgainst the palsy (passion) and gout arthritic: Take a pound of the powder of caparis sabra bark and the juice of the root of turmeric. Add sugar to it and make a paste.\nsyrup and give it to the patient twice a week, at morning and at evening, with warmed water. If you find caparis in the receipts, it is the bark of the root.\nCalamint is hot and dry in the third degree. This herb is called Nespite. Calamint from the mountains is the best because it is the driest, and it should be gathered when it bears flowers. It may be kept a year in a shaded place if it is hung to dry. It has the power to dissolve, to unbind, and to waste.\nAgainst cough and scarceness of breath caused by cold, take the drink that has been boiled with licorice, or the powder has been boiled with dried figs, for the same, the electuary called dyacalamen tum is good, and it is made thus. Take a large quantity of calamint and powder of gum-gum and licorice, the third or fourth part, and concoct it with honey. It is very excellent for the aforementioned diseases. Take also the powder thereof with a raw egg and make fritters of the aforementioned powder with barley meal\nAgainst pain in the stomach and\nThe coldness of the guttes lets the patient use powder of calamint in his meals, and also use the drink that it is boiled in:\n\nAgainst a cold reume, anoint the nape of the neck with the powder of it and honey heated in a new pot, or else the herb for it is good.\n\nAgainst the relaxation of moistness, make a gargle to wash the mouth with vinegar that powder of it has been boiled in or its water is very good.\n\nAgainst costiveness, if it is caused by congealed phlegm or other cold moisture, anoint the reins with honey only, that powder of calamint has been boiled in. Cast powder of colophony thereon, bound with a cloth, when the patient goes to the stool. Let the mother of platayre be made hole, which platayre was a master at Salerno.\n\nTo clean the superfluidity of the matrix, make a fomentation of water that it has been boiled in, and that is very good, as the women of Salerno say, who have proven it.\n\nDepiction of plant: Centaurea\nThis herb is called centory: It is hot and dry in the third degree. It is a bitter herb, and therefore it is called earth gall. The greater centory, the root of the largest plant, is dry in the second degree and is bitter with a sweetness. It has a roughness like elder and is gummy or slimy and has the power to combine and solidify by its bitterness. It has a durable quality to consume and draw out. The greatest virtue is in the flowers and leaves. It should be gathered when it bears flowers and then hung to dry in a shady place. When centory is found in recipes, it is to be noted that it is the greatest. The drink that it is soaked in with sugar to delay the bitterness is good against opylacyon or stopping of the liver in the milk, reins, and bladder.\n\nFor strangury and dysuria, steep this herb in wine and oil and apply it for a long time to the aforementioned members. An ointment made with its juice or powder of the herb with beeswax and oil is also good.\n\nFor the milk or the liver, make syrup in this manner,\nSet the roots of smallage (parsley and fennel) in the place of centory and when they are well softened, strain them and in the straining put suger. This syrup is good for long-lasting yarrow or jaundice. And if you have no juice, set the roots of smallage, parsley, and fennel in water, and in the same water put powder of centory, and make a syrup with sugar.\n\nAgainst the passion of the colic, make a decoction with powder of centory and salt water, but first make a decoction molasses-like. Take also at the mouth five drams of this powder with a confection called benedicta with warm water, and in this manner it is good against the palsy.\n\nFor worms in the ears, put the juice of centory and leeks into the ears. And for worms in the belly, take the juice or powder thereof with honey.\n\nTo clear the sight. Take the juice of the root of the largest centory, mix it with rose water, and anoint the eyes therewith for closing and healing wounds and cuts. Stamp the root thereof and lay it to.\nFor the eye with a wound, make a collyrium of centory powder with rose water. If the wound is large, use it, but if small, do not apply it as it will gnaw and irritate the eye's substance.\n\nAgainst hemorrhoids, put cotton in muscat oil with centory powder and apply it.\n\nTo promote the growth of flowers, take a gum named serapini and mix it with centory powder. Alternatively, make a suppository with centory powder and lyes of oil. Also, if a paste is made with bull's gall and centory juice combined, it promotes and causes a child to be born. For the same reason, water in which centory has been soaked resolves wounds. Constantine states that if this water is boiled in a gum called serapyn, it heals wounds. A dragme and a half of centory mixed with wine eases the ache of the womb caused by gross humors and winds. The juice of it mixed with honey clarifies the darkness of the eyes.\nCassia lignea, or xilocassia, is a hot and dry substance in the third degree. It is the bark of a small tree that grows towards the end of Babylon. There are two types of cassia: one is cassia fistula, the other is cassia lignea. However, only cassia lignea is used for cassia. There are two types of cassia lignea. One is similar to cinnamon, with a russet color and a sharp taste with a sweetness of smell, which is the best kind but not used in medicine. The other kind also has a russet or gray color and varies in colors. It is the one that bends and breaks easily, and when it is broken, it has white speckles within but more of a gray color. It is sharp in taste and very sweet smelling. It can be kept for ten years, but it is sometimes counterfeited by adulterating it with the roots of caparis, which have a bitter smell. It has a durable substance and a substance that consumes humors.\nFor comforting the head and improving quality, take three pills of cassia, laudanum, and storax, mixed with wormwood juice, when the problem is self-inflicted. This greatly benefits the brain. Make a fumigation in this manner: Cast cassia on hot coals and sprinkle rose water on it; inhale the smoke through the mouth.\n\nFor strangury, dysuria, and pain in the reins and bladder, give wine that has been boiled with the seeds of basilicon, and grind the powder with musk oil or olive oil, with which oil anoint the sides and other sore or aching places.\n\nUse the decotion or syrup of the liver milk, ophelous, for coldness of the stomach and the aforementioned diseases.\n\nTake a drink made from cassia, myrrh.\nAnd fennel seeds have been soaked in fasting. Pymeant or clarey made of honey with wine, which was heated in the stomach, helps to promote digestion:\n\nAgainst the stench of the mouth, make pills of cassia bark. These pills are effective against all pains of the intestines caused by cold.\n\nAgainst stinking arms and corruption, and to clean the armpits: First, pull out the hairs of the armpits. Then wash them with white wine and rose water in which cassia bark was boiled. For the armpits, make a garment.\n\nTo provoke retained flowers and to comfort the matrix, make a suppository of cotton wet in musk oil or olive oil. The powder of cassia bark was also soaked in the bark and all of it was simmered in new olive oil and minced below.\n\nAgainst passion of the heart and against swooning, take the syrup made with cassia bark and roses, and the bone of a [unknown].\n\nAgainst pain of the milk and of the liver, it is also effective if [it].\nIt is laid out for what it is supposed to be. It is also effective against costliness. Casterium is hot and dry in the second degree. It is the genitals or stones of a beast called beaver, beaver, or a brock. Some say that when he smells the hunters who chase him to have his genitals bitten off and let them fall, but that is not so, for the beast is not of such discretion, and also the hunters chase him more to have his pelt than his stones. When they are cut off, they should be put in a close place and left to dry. The young castors are not as good as the old ones or have the same effect. This casterium is soft and white when the beaver is of perfect age or a little over middle age. Nor is the beaver of advanced age of the same effect. Some counterfeit it in this manner. They take the skin of castoreum and a fresh or new genital and fill it with blood and serum, or they put blood and earth in it.\nchop a/ and put in the skin: blood and castoreum. Use syrups and pepper for a sharp taste. Choose castoreum with a moderate taste and a remarkable horrible smell, and mix syrups throughout. Keep it for great virtue for six years, but it's better to have new one if possible. When used in medicine, remove the outer skin and take what's inside, discard it, and put it in medicine. It has the power to divide and dissolve humors and primarily to strengthen the sinus membranes.\n\nFor epilepsy and other colds of the head, put half a dram in nostrils. Also drink two or three drams with rue juice or wine soaked in it.\n\nFor palsy of the tongue, hold the powder of castoreum under the tongue until it melts and dissolves by itself.\n\nFor palsy of the entire body, steep castoreum, rue, and sage.\nAgainst palsy of limbs or joints, boil castoreum and create a poultice from its residue around the affected areas.\n\nAgainst gonorrhea, boil castoreum in the juice of agnus castus or without it in a little vinegar, and apply it frequently to the lower part of the belly to the reins and to the groin.\n\nFor forgetfulness or lightheadedness, provoke sneezing with castoreum; it stimulates and comforts the brain. Or prepare a concoction of castoreum and mint juice with vinegar, shake the head, and rub the back of the head with it and apply it. Sprinkle the powder on the nose with mint juice or receive the smoke at the nose.\n\nCebola is hot and dry. It is the fruit of a young tree that grows beside the sea in the wild and can be kept for ten years or more in great potency. It is best when it has a sharp, mean taste or flavor and a sweet fragrance or scent.\n\nIt is effective against weakness of the heart, fainting, or swooning, in this manner: take the following:\n\n(The text ends abruptly)\nQuantity of five drums of cubebs' weight in juice or leaves of panay. It is very good therefore. Against the head's reversal and to comfort the brain, let it be often smelled and put in the nose. For coldness of the stomach, take its powder in meat. Against ill color of the face caused by cold, make wine pomade with honey and other spices with the most part of cubebs.\n\nDescription of the plant\n\nCapille veneris is an herb so named. It is hot and dry in temperament, but by its subtlety it has a diuretic property. New growth has good virtue, and it may not be kept long. The leaves are good in medicine and not the root. Against choliness or heat of the liver. Take the breath that is soaked in it with sugar and make a syrup from it. Against choliness, lay it on wounds or rolls wet in its juice or where the herb is stamped. This herb boiled in wine or in its own juice, drunk with wine, is good against venom, and gives remedy to ill humors running to the body.\nAgainst alopy (this is when you hear it falls, if it is soaked in water and the head is washed with it, it clears the scurf and filthiness. It is good for those who have a great cough and expel matter as if it were an impostume, and those who have long-lasting pain or wasting, and against all ailments of the lungs, and in the breast if it is soaked green and used hot or warm.\n\nCipress is hot in the first degree and dry in the second. It is a tree, its leaves, its fruit, its flowers, and its wood are good for medicine. The apples of it are styptic, binding, and strengthening. The leaves and wood are diuretic.\n\nAgainst flux of the body caused by weakness of the retentive power, let the patient eat these newly gathered apples or put the powder of them that are dry in his food, and drink the water they are boiled in, and make a decotion of them and put the water thereof in his wine.\n\nAgainst dysuria or pain of urinating, let these apples soak in rainwater and lay them out.\nto the stomake / reynes / and aboue ye yerde.\n\u00b6 Agaynst strangury and dysfury take the powdre of the wood or leues of cypresse.\n\u00b6 Agaynst ylyake passyo\u0304 / put the powdre of this wood or ye leues in the vessel with wyne whan the wyne is made / and this wyne wyll preserue for that sekenesse gre\u2223tely. The wyne that ye powdre of ye wood or of ye leues is soden in durynge the acces of the ylyake payne is good agaynst emor\u00a6roydes / yf they renne to moche / make fo\u2223mentacyon of the fruyte and leues of cy\u2223presse soden in rayne water / and in ye same water warme / lete the pacyent lye / & than gyue hym of the powdre. These thynges in his meates / and water of the decoccyo\u0304 in his drynke is veray good.\nCYnamome is canell. It is hote and in the thyrde degre and it is drye in the seconde. There be two m\ndepiction of plant\n holowe and grosse or cours / and is ye barke of a tre The other is fyner and is al holowe / and not so thycke / and some say yt it is the barke of a lytel tree. They be fou\u0304\u00a6de bothe in Inde / & in\nEurope. Yew tree bark, which is to be put in medicines' vomitories/ and the finer in other medicines. Choose the one that is fine and small with a sharp taste, sweet smell, and gray in color. This cinnamon is called Cinnamomum alichimos and alichimum. The white or black one is not to be chosen if you wish to know which is good by the mouth or taste. For by such moistness some think that which is nothing is good. It is kept for ten years and has the power to comfort the brain with its good odor, by the glutinous nature it rejoices and dissolves, and comforts digestion. It is put in sauces to stimulate appetite. Mix powdered cinnamon with pepper, sage, and vinegar and make sauce from it.\n\nTo have a sweet breath, chew cinnamon.\n\nAgainst corruption and rottenness of the gums, first wash them with salt water and rub them until they bleed.\nFor new cuts or chipping of the lips, and for other sores and wounds, apply powder of cinnamon in the cuts and bind them well together or suture them. For passions of the heart and swelling, take powder of cinnamon with powder of the leaves of giliofera. Cinnamon is hot and dry in the third degree, it is an herb called Germandrilla or Quercula minor, the lesser quercetum, and Cinnamon is the lesser quercetum and germandrilla.\nBecause Camedrios and Comephiteos have virtue in themselves, they shall be spoken of together in one chapter. They should be gathered at the end of primetime or when they bear flowers. Their roots must be cut and hung in shadow to have durative and temperate virtue.\n\nAgainst strangury, dysury, yllick passion, and openness of the liver and milt, these said herbs or one of them should be set in wine or oil or salt water, and laid to the reins on both sides of the belly and members thereabout.\n\nAgainst yllick passion, take the powder of Camedrios with salt water, honey, and oil, and mince them with a mortar.\n\nAgainst openness of the milt, of the liver, and of the ways of the veins, set these herbs in oil and lay them on the painful places. Take also an electuary made with honey and of two parts of the said two herbs or one of them, and one part of cuscuta or dodder, and saxifrage. Whoever has this electuary needs not to seek litrotipon nor pulner.\nFor this breaketh ye stone marvelously / and helps against all stopping of the liver:\nFor hardness of the milk and liver, make decotion in oil of their powder or one of them, and lay it upon the liver or milk. If you have the herbs green, let them steep in wine for nine days until they are rotten in it, then sethe them until the wine is half wasted. Let the residue be hard and strong, so that all the humor may come out. From this, make an ointment with wax and oil, and that is good for the milk.\nAgainst vomiting caused by cold or boisterous winds in the breast, rising or lifting up the meat to vomit, steep these herbs or powder of them for a long time in salted water or in kindly salt water, then put thereto oil with a little vinegar, grease, and make thereof a plaster, and lay it to the stomach or breast. This is a great remedy for vomiting of what cause soever.\nFor worms in the womb, the powder of one of these herbs with honey sleeps them.\nAgainst reume or pose, put the powder of\nThese two herbs in a small bag and place them near the head:\nAgainst headaches or beard fistulas, boil bitter lupins in salt water and put vinegar to them. Strain it and in the straining process, remove the powder of these two herbs or one of them. Wash the head well with it.\nAgainst palsy, boil these herbs in wine and lay the powder of them on the affected area if it soothes wounds.\nTo clean the matrix and promote retained flowers and to warm the matrix that is cold from phlegmatic humors, boil these herbs for a long time in good wine. Let the woman wash herself with the hot liquid, and place the herbs on a conduit and around it, as well as the powder of them boiled in oil, and the extract of cotto wete in the same oil. Place the powder or a mixture of it with cinnamon or malumterre on it.\nCamphor is hot and dry in the third degree. It dissolves and washes away all windiness and swelling caused thereby. It\nCarui is hot and dry in the third degree. Carui is an herb; the seed of it is also named carui. There is great quantity of it found in Cyprus and other places beyond the sea. It may be kept good for five years and more. It has a drying and purgative property, and therefore the decotion of it is good against strangury and dysury. It puts out and wastes humors.\n\nThe powder of it taken with meals conforts digestion and expels winds in the stomach.\n\nCumin is hot and dry in the second degree. It is the seed of an herb growing in great quantity and because enough of it is found, it is not counterfeited nor adulterated. It may be kept for ten years. It has a drying property to put out and void winds. If it is put in meals, sauces, or potage, it comforts the digestion.\n\nThe wine that cumin and fennel seed is soaked in ceases the pain of the stomach and of the intestines.\nFor the given input text, I will clean it by removing unnecessary symbols and formatting, and correcting some spelling errors while preserving the original content as much as possible. Here's the cleaned text:\n\nRemedies for cough:\n- Gargle with wine that has been infused with dried figs and common (comfrey). Prepare an electuary with comfrey and fennel seeds, and add burbur (burdock) or honey. In this electuary, there is no need for dyarrhena or dyscin.\n- For swelling of the cheeks and areas around the neck, combine comfrey and dried figs, steep them in wine, and make a poultice to apply to the affected area.\n- For headache, make a powder of comfrey and bayberries. Heat the powder in a bag and apply it hot to the head.\n- For strangury (painful urination) and other pains caused by cold, steep comfrey in wine and drink it.\n- For blood appearing in the eyes, make a powder of comfrey with the white of an egg. First, bake the white of the egg on a hot tile and break it into two pieces. Apply the warm pieces to the affected eye when it is newly injured, or when the humors have not yet entered it. For chaw (coughing up blood), keep it in your mouth and then break it or blow it out.\nThe eye only requires no substance put in it.\nAgainst blackness or blueness of stroke or fall while it is new, powder of comfrey with wax by the fire and laid to it is a sovereign remedy.\nFor pain of the stroke, comfort the seat of comfrey in sugar and take a spoonful of it half an hour before going to bed and do not drink after it, and it will greatly relieve the stomach.\n\nCina, or Chinese rhubarb, is hot and dry in the third degree, as Macer says. It has the power to draw and consume, or put out, to dissolve and unbind. It is not used in internal medicines because it is venomous in its substance and qualities and spreads and unbinds the spirits of the body in such a way that they fail utterly, and by default of them the body grows weaker and dies. The ancient men used it in their medicines because they were more robust and stronger. The greatest virtue of it is in the root, and secondly in the leaves, and it is less hot and dry, and it is more cold and dry in the lower parts.\nThe seed is sometimes placed in medicines for the milk in this way.\nPut of this herb with half a pound of armonia. Steep it in vinegar for nine days, and on the tenth day boil it until the armonia is melted and settled. Strain it through a strong cloth and boil it well again over the fire, then put wax and oil in it and make an ointment for the hard milk, and against hard impostumes, and against arterial gouts, and against epilepsy, as Constantine says.\nAgainst impostumes, steep it in wine, then stamp it with grease, and lay it to them.\nAgainst pain in the breath, steep the herb in water, and with it wash and rub the patient before and behind from the middle to the neck.\nAgainst arterial gout and podagry, bake the roots in paste and cleave them in the middle and lay them to the place. It is a sovereign remedy.\nAgainst yellow passion, strangury, and dysury. Steep the roots in strong wine with oil, then steep the herb and lay it to the grief.\nFor [unknown]\nTo clean the matrix of corros and glutinous humors, and to promote retained flowers, make a fomentation of wine and salt water that has been simmered in hemlock. for dry cornicles in the neck after using diuretic herbs, make a plaster of the two parts hemlock and the third part of scabious. Know that those who use hemlock in food and drink will be in peril of death. If a maid anoints her breasts often with the juice of hemlock, they will not grow or increase. It dries the milk in women's breasts if applied to them. If a plaster is applied to the lower part of the belly, it suppresses the appetite for lechery.\n\nAgainst gout, combine hemlock juice with litharge and mercury and apply it there. Also, by itself, it is good for all swelling caused by heat.\n\nDepiction of crocus:\nCrocus is saffron, and there are two kinds: one is named crocus verum, or garden saffron, which is sown or set. The other is called crocus orientalis, or saffron of the East.\nThis saffron grows in the east without preparation or labor. Oriental saffron is used in vomit medicines. When saffron flowers in the midst of other flowers, three red stigmas or small flowers appear. It can be kept for ten years in a closed leather bag. Saffron that stains the hands is ground and sieved; it is a sign that it is old but is wet to make it seem new. Because it has been wet, it does not cling well and therefore does not perform effectively. It has the property to strengthen, is of temperate qualities, and has a good smell.\n\nFor weakness of the stomach, heart, and dispositions of swooning and fainting, use it in this way. Dry oriental saffron on a hot tile and grind it into powder. Temper it with wine or vinegar and add it to the food while it cooks. One dram of this preparation is stronger than two prepared differently. If it is used too soon, it breeds distaste in the stomach and lessens the appetite.\nought not to be given to a colicky person / as it provokes vomiting.\nFor redness and itchiness in the eye. Make powder of oriental saffron mixed with egg yolk and wet cotton, lay it to the eye.\n\nCiperus is hot and dry in the second degree. Ciperus is a hollow and light substance, the root of the three-cornered rush that grows beyond the sea, and where it grows there is the best, and the bigger the better. It may be kept for two years. The Ciperus that grows in other regions is less and not as good, and may not be kept more than a year. Ciperus is to be chosen that is very rugged and full of twigs, and has a citrine or yellow color when broken, and that is not easy to powder. It has diuretic virtue coming from its substance. It is found and gathered at all times, but it is best that it is gathered at the end of primtime or vere. When it is gathered, lay it three days in the sun that it does not rot by its moistness, & after hang it.\nFor pain of the bladder and strangury, take a large quantity of broken roots of Cyperus soaked in oil and place them between the thighs. This will provoke urination and void the humors causing the discomfort. For the same reason, boil the same root of Cyperus with a little musk oil and strain it. The same decoction put in a syringe will dissolve the stone.\n\nFor stomach and bowel pain caused by cold and wind, use the same plaster as written before for strangury and dysuria. Or let the patient drink the broth or wine in which cyperus and musk are soaked. The juice of cyperus taken with wine relieves the pain of the stomach and bowels caused by cold and wind.\n\nFor litharge, stamp or chop the roots of Cyperus very small and boil them in oil until the oil is nearly spent. Then lay the remaining residue on hot coals and let it burn.\nThe patient takes the smoke of it at his mouth and nose, and it will ease him. Cyprius powder put in wounds draws out the rotting part. But when it is out, lay no more on it, for it will irritate good flesh. It should be put in medicines for binding and festering wounds. Cyprius, which has a pale, whiteish color or is earthy, should be refused.\n\nDescription of the plant:\nCalamus aromaticus is hot and dry in the second degree. It is the root of a little tree that resembles a red or rice grain and has a very sweet smell. It is hollow. When it is gathered, a little hard pit is taken out of it, and sometimes it is left in to make it come out more easily. There are two kinds of it. One is found in Persia, having a citrine or yellow color. The other is found in India and is white and does not powder easily when it is cracked or broken. It may be kept for seven years. It has the virtue to comfort against pain in the stomach caused by cold and wind. If three drams of it are taken.\nTo comfort digestion, take a powder of it with cinnamon powder. Against heart passion or weakness, steep calamus in water and have the patient drink the resulting liquid. For cramps or tonic symptoms, lay the powder on the constricted area.\n\nCoral:\nCoral is corall. It is cold and dry in the second degree. It is a kind of stony substance found in parts of the sea and specifically in hollow and cay hills that are in the sea. It grows as a kind of gummy substance and adheres to the stones. The coral that abounds in the element of fire is red, and that which abounds in the parts of water is white coral. The white is colder and not as dry as the red. Both are good in medicine, but the white coral should not be taken unless it is.\nThe chosen one should be smooth, red, and clear. The smoother it is, the better. It is to be used in medicine to make the face clear, but it does not need to be very clear for internal use. It can be kept for as long as a man wills without spoiling. It has the power to comfort, distress, and cleanse the spirits, and has a secret property against falling evil. Some say that red coral keeps the house it is in from lightning, thunder, and tempest. It is good against the pain and dimness of the eyes, and wastes the web called pannus and other rottenness, cleansing them. If coral is very small, powdered and mixed with other appropriate liquor for the aforementioned things and put in the eyes, it cleanses the teeth if they are robbed by it, and heals gums from all corruptions. Galen says that if coral is burned and given to drink with cold water, it stops bleeding.\nAgainst flux of blood at the nose, put powdered coral on a cotton ball that is mixed with the juice of bursa pastoris or cabbage. Make pills of them and put in the nose.\n\nAgainst an empty passion, that is when blood comes out of the mouth. And if this blood comes from the sides of the breast or the internal organs, it is called spiritual members. Make a composition with the two parts of fine powdered coral and water of barley or with water that dragagas been soaked in. Let the patient hold them long upon his tongue one after another, and then swallow them little by little as they dissolve. It is a general rule that all medicines given against the sicknesses of the breasts ought to be held long in the mouth so they may mingle with the spittle. And for the same reason, this powder taken with a raw egg is good. But if the flux of the belly is great due to the intestines, mince the said powder and juice of plantain with a colander.\n\nAgainst flux of blood that\ncometh ye matryce, let the powder of coral be combined with another composition called athasul or only with juice of plantain, and make thereof a suppository, or only the powder laid to the place.\n\nAgainst corrosion, gnawing, or fretting of the mouth and gums, first wash them with salt water or water and egg yolk, then make powder the two parts of coral and the third of roses, and lay it to the gums.\n\nAgainst bleeding of the gums, put powder of coral and another, which is the yellow in the middle of the rose, upon the gums or combine it with honey, and the gums anointed therewith. The powder of coral put into wounds heals and closes.\n\nCepa domestica is the common or tame onion. It is hot and dry in the third degree, but Avicenna says that it is hot in the third degree and moist in the second, and the substance is gummy, sticky, and venomous, and this condition has the long onion more than the round one.\nThe onion is more pungent than the white one, and the white has more viscosity than the onion. And he says that if onions are frequently eaten, they cause pain and swelling of the head. However, Dioscorides and many other authors of physics say that it does not have such harmful properties and are not all in agreement with what he says. Onion consumption causes great thirst, takes away the bad taste of the mouth, and tenderizes the belly and reduces it. The juice of onions anointed with the juice of onion blades dries emorrhoids. Also, the juice of onion mixed with oil loses the womb if the juice is anointed therewith. A master named Esculapius says that the onion comforts the stomach, causes good appetite, and improves complexion.\n\nAgainst biting of a dog, bite an onion with honey and vinegar, or be sewn with honey and wine, and apply it wisely helps much. Dioscorides says that if an onion is bruised with salt and rue, and made into a plaster on the tongue, it should be applied three times.\ndays or on the belly it loosens the belly mercilessly. Also, the juice put in the nostrils purges the ill humors that drown the head. Also, this juice drunk and ordered beneath cotton causes the flowers to retain:\n\nAlso, onion beaten and laid on the feet swells and hardens greatly, providing great relief. Or let the juice be mixed with the grease of a hen in ma:\n\nAlso, whoever rubs their teeth with an onion every morning, or holds the juice pain of it, an onion being hot in the fourth degree and moist in the third. It has a tart moistness whereby it makes and causes thirst, and breeds wine and pain in the head, and disposes to madness for the evil fumes that rise to the brain. And therefore, those who use it too commonly fall into the mania passion and in the nights have terrible things in their sleep and have melancholic dreams, and specifically it comes to them who have been lately sick and eat or use onions too much. But if they are used for medicines reasonably as they ought.\nThe cause heats the body and makes it slender, lankee, lene, and disproportionately distributes the gelatinous humors. They have the power to open the ends and extremities of veins, provoke bile and the flowers. They appease thirst and cause appetite. Also, they rarefy and open the outward parties of the skin, thereby causing sweat. They loosen the womb because of their heat and dryness constricting and pricking nature. They increase the seat of generation by their moistness, yet nourishing is ill for those who would give good nourishing. Whoever wishes that they give good nourishing must first put them in one water than in another, and especially if they are soaked with fat flesh in potage with good and sweet smelling things. Garlic nourishes little and annoys colicky persons and those naturally hot of complexion. But if those of cold and moist complexion eat them, they provoke bile and temper the womb. And are completely contrary for those of hot complexion. But whoever wishes that they do:\nno harm to one that eats them / boil them first in water and then conjunct them with vinegar and broth of fat flesh. For garlic is similar in medicinal properties and profitable. It is good against biting of a wood dog. And he who eats them and drinks good wine gives remedy against biting of a serpent. For those with cold ailments, it is as good as tritacle.\n\nCretanus is an herb called Croyt marine. It is hot and dry in the third degree. It commonly grows in watery places or by the sea and is seldom found in other places. Therefore, it has the virtue of durability and productivity of water.\n\nIt is good and profitable against letting of water as strangury and dysuria, as Galen says.\n\nIt is also good against the stone in the bladder. Take the seeds of this herb cretane with the leaves, and about as much of dragant. Grind them in a mortar. Strain the juice and put it in a vial of glass or in an earthen pot, close stopped, and give it.\nThe patient II or III drags at going to bed and in the morning a little after his first urination, or he eats or drinks anything, for it breaks the stone.\n\nAgainst yellow passion, set this herb in great quantity with salt water and white wine and oil, and let the patient bathe therein to the naavel. If it cannot be had in great quantity, steep this herb and lay it plasterwise to the painful place. Use this herb or the water that it was boiled in, and it produces urine.\n\nAgainst gnawing in the belly, make a plaster of:\n\nCostus is hot and dry in the third degree. It is a root that grows in Judah and is called costus. There are two manners of it. The one grows in India and has a darkish color; it is the strongest in operation and most violent. The other grows in Arabia and has a white color, and is more tempered than the other.\n\nDescription of plant:\n\nCostus is to be taken that powdered not what it is broken and has no little holes, and has a bitter smell with some sourness. It may be kept for ten days.\nThis text appears to be written in Old English, and it seems to be describing the use of costus, an ancient remedy, for various health issues. Here's the cleaned text:\n\n\"It has virtue to comfort by the savour that draws to eyegrass. And it has virtue diuretic by the qualities and bitterness. It deceases and puts out humours by its heaviness. Against hardness of the milk and liver caused by cold, the electuary called diacostum, which has been boiled in it, greatly benefits the milk. It is to be had of apothecaries. We also use cost externally for the sickness of the milk in this manner: make an ointment compatible with wax and oil with costic powder. Or else take marrubium, which is horehound, and let it soak in wine and oil for forty nights, then boil it half way and strain it, and in the straining put thereto wax and costic powder and make an ointment thereof. To help a woman conceive if the cause is coldness, let the costic powder be infused with musk oil or at least with olive oil. In the infusion, put cotton and lay it to the place of generation. Or let the woman receive it with a tonic. It cleanses and warms the\"\nAgainst stomach pain caused by cold, make a plaster of mastick and olibanum powder, and powder of similar quantity, and mix with wax and rose oil, and musk if available. Apply it plaster-wise on the stomach. If there are three ounces of wax and oil, sometimes it is put to a spike, nutmegs or claws, and such other spices.\n\nAgainst head pain caused by cold, take the broth that it is boiled in.\n\nAgainst worms in the belly, mix the powder with honey and use it.\n\nCaprague, which some call gallicia, grows in laborious and moist places. It has a cold and dry property.\n\nAgainst a flux of the womb, steep this herb in rainwater and wash your feet with it, and it will bind and restrain the flux.\n\nAgainst itch caused by salt pimples in the legs. Steep this herb and put the broth in a sponge and apply it to the place, and it will destroy it.\n\nCantabrum, the husk of wheat and named bran, is hot and dry in temperature. It is diaphoretic.\nsay it has resolutive power in two large sacks full of small items, wasting and decreasing humors and whims because it lessens them and turns them into subtle vapors, putting one when it is steeped in warm water it appears and savors aches and causes them to become moist and pliable due to its moistness.\n\nAgainst the passion of the liver and against the pain of the reins, and letting bile burn with honey, subtile and white, and not too soft nor too hard or dry, and put wine on it so that it is not too thin nor too thick, and when it has simmered for a long time spread it on a cloth and lay it against the affected area, and lay it often and new so that it does not grow cold and it will give perfect health.\n\nThe same is good for the pain of the stomach coming from cold. Master Platere proved this remedy for one who had such pain in his stomach that he could not stand upright. It was caused by cold, for the pulse was temperate enough.\n\nAgainst the passion of the liver.\nwater it is soaked in after it is strained to be a medicine in a clister / for it softens sufficiently. And it is used to soften when there is no other mollyfying agents.\n\nAgainst a dry cough / and against a cough caused by cold / and against pneumonia, an impostume of the ribs / and against similar ailments, do as follows: Sethe barley in water for a good while and when it is strained, put fire in it and heat and strain it again / use it warm.\n\nDescription of a plant or plants growing out of rocks near a cliff (?)\n\nColophonia is the gum of a tree that grows in great quantity in Greece / therefore it is called pitch of Greece / and it is also found in other places. It is hot in the second degree / and dry in the first. Choose that which is black and shines within. There is sometimes earth mixed with it but that is nothing. It has the power to heat and to bind with its gum resin and cleansing properties.\n\nAgainst costiveness and binding of the breast.\nTo create the ointment, mix equal parts powdered colophony and powdered cresses. Apply it to the wounds and anoint with warm honey. Then bind it in place with a bandage and apply a fumigation of colophony beneath.\n\nFor removing pimples from the face, use three units of colophony, two of mustard, a little armoria, and three of orpment. Crush each ingredient separately, then melt them in a large, clean vessel. Melt the colophony first, followed by the mustard, and finally add pure ammonia and orpment. Strain the mixture over cold water and let the straining be heated between your hands.\n\nThe ointment begins as black but turns white when properly handled. When you wish to remove the ointment, take a small amount, melt it over the fire, and apply it to the desired area where you want to remove the ointment. Let it remain for an hour or so, and it will take away the ointment and clean the skin.\nApply the following cleaning steps to the input text:\n\n1. Remove meaningless or completely unreadable content: None in this text.\n2. Remove introductions, notes, logistics information, publication information, or other content added by modern editors that obviously do not belong to the original text: None in this text.\n3. Translate ancient English or non-English languages into modern English: No translation is necessary as the text is already in modern English.\n4. Correct OCR errors: None in this text.\n\nCleaned text:\nface it in a dry place before laying it on and press it with a wet finger for it to stick faster. A plaster can serve for 9 or 10 applications and can be kept hard for two years.\nAgainst lettige (asthma) caused by cold after the matter is digested, dispersed, and divided, make a fume of colophony and let the patient receive it at the mouth and hold down his head, and he will expel much phlegm.\nCornucuma, an herb otherwise called storna and farraria, grows on stones and spreads and stretches. It is like garden crosses and has a root like plantain. It has the power to draw out, consume, put out, and spread humors.\nAgainst strangury and dysury, and against the stone in the kidneys or bladder, and against the opylacyon of the kidneys of the milk and liver, drink often the juice of this herb, for it helps much.\nDepiction of the plant\nCucumber is a gourd, and citrul is an herb of the same family.\nThe nature of gourds. They are cold and moist and are found most commonly in hot regions. The seeds should be sown in primetime and they engender an herb that bears fruit that is good for meat and medicine. The gourds and citrullus are gathered or they are ripe. The citrullus may be eaten raw or ripe, but not gourds - for they must be soaked in water or fried. The seeds are diuretic because they are of a subtle and swift substance, and are better in medicines than other parts of the herbs.\n\nAgainst opylacyon or stopping of the liver, reynes, or bladder, and against putridity of the pis-pyl, the husks of the seeds cleansed and crushed, boiled together in water of barley, and made like almond milk, and what it is strained give it to the patient. And if you cannot take it so, make a syrup and give it to him. And it is to be known that these seeds have more virtue when they are made so in milk than when they are boiled. When they are boiled:\nIn medicine, they should be cleansed from the husks and the quantity written, then doubled.\n\nFor very sharp agues, use this water or the syrup made from it.\n\nA gourd cooked in summer with flesh in potage is beneficial for colicky people.\n\nGourds also cooked in water only or roasted and eaten with verjuice are food and medicine for those who have the feverish ague. If they are cooked in water until they are as soft as possible and syrup is made from them with sugar, it is good for the same, and it is also good for those who spit, as if it were the filth of an impostume.\n\nIt is also good for those who have a type of the ague called ethyca. If taken at the beginning of the fever, it digests and purges the matter through the bile ducts and is somewhat laxative.\n\nAgainst liver congestion, scrape the upper part of the gourd, stamp the scrapings, and extract the juice. Put vinegar in it and wear it as a cloth to the liver. And where the gourd is\nRipe seeds should be taken and placed in a shaded spot to allow them to dry. Once dry, wash the seeds in water to remove any grayish film. Then, let them dry completely in the sun and store in a dry place to prevent decay. If obtaining these seeds is difficult, use apple seeds instead, as they possess nearly identical properties and function equally.\n\nIsaac states that gourd seeds are cold and moist in the second degree and generate phlegmatic humors. They benefit colicky individuals and displease those who are phlegmatic. They moisten the stomach and quench the thirst caused by colicky heat. For colicky individuals, cook the seeds with pomegranate juice or orange juice, fig juice, or vinegar with almond oil or olive oil. For those who are phlegmatic, cook the seeds with yarrow, following the same instructions.\nIf it is baked,\nThis juice mixed is good against hot ear apostume if dropped therein warm. It soothes those disposed to colic and have the dropsy.\n\nDescription of plant:\nCucumis Cucumber's fruit is of an herb to the gourd, but it bears not so great fruit. These cucumbers, as Isaac says, are cold and moist in the second degree, and hard to digest and remain long in the stomach, especially in the slimy part of the stomach. If they find any meat in the stomach, they let it digest by their coldness and do not allow the stomach to complete digestion. Yet they are not so harmful to the stomach as pompons and melons. For pompons are often converted into venomous humors. They provide better nourishment than the cucumbers. The nourishment that comes from cucumbers is very flatulent and comes to wind, frozen, and vicious. And of them, Ipocras says, cucumbers are harder to digest than melons or pompons they provoke.\nThe vine greatly and soften the womb.\nDescription of citrons: Citrons are colder than cowgourds, and their coldness is in the end of the second degree and more. They generate large phlegm and displease the sinuses of the stomach more than cowgourds due to their hardness and coldness. This is proven by long staying in the stomach and most often changing into evil humors and venomous ones. Yet, though they displease the stomach, their pit when digested is turned into more perfect humors and better blood.\nCelidonia, a common herb called Celendyne, some call it bright, is hot and dry in the fourth degree. There are two manners of it. That is to wit, that of India, which has a yellow color, and is of greater virtue. However, they are sometimes put one for another as Constantine says. When it is found in recipes, celendyne only refers to the root and not the herb. This root may be kept three years in great virtue. It has virtue by its.\nFor withdrawing or departing humors, and against pain in the throat caused by cold: Bruise the root entirely and let the patient hold it between his teeth. To purge the head and the belly, bite the roots and steep them in wine. Let the patient receive the fumes, and make a gargle for it dries the belly and purges the head.\n\nAgainst colic passion: Bruise this herb and steep it in wine, or wet a sponge in the said decoction, or lay the powder of the root on it several times.\n\nTo clean the matrix and to provoke the flowers that are stopped: Make a fermentation, or take the broth that it was boiled in at both parties.\n\nFor the canker in the mouth or other external parts, or when there is a wound that always spreads: Mix powder of the celandine root and powder of roses with vinegar, and set them to a thickness like mustard. Anoint the canker and the wound with it, for it is good.\nAgainst fistula: Prepare a powder consisting of capitellium and a strong lye made from various ashes. This lye should be so strong that if an egg is placed in it when cold, it will become somewhat hard. Dip a quill in it and apply it to the fistula.\n\nAgainst darkness or dimness of the eyes or red apostume in the eyes: Prepare a collyrium with celandine juice, fine honey, and wine, and white pepper. Some call for this to be put in the affected eye.\n\nCoriandex (Coriander): The herb that is called coriander seed and is hot and dry in the second degree is a common herb. In recipes where coriander is mentioned, it refers to the seeds. It can be kept for two years. Coriander has the property to comfort, not only for its qualities but also for its aromatic and sweet taste.\n\nTo comfort digestion and against pain in the stomach caused by wind: Consume this seed with meals and the wine it is soaked in. The powder of this seed spread on flesh to be eaten imparts a good taste. Isaac states:\n\n(Isaac's statement is missing from the text)\nCoryander is of various natures and virtues, as proven by its diverse bitter flavors. It is hot and sour, as Hippocrates states, and has a harsh, sour taste that is said to be cold. Hippocras also claims that green coriander is hot and hardens the womb, causing sleep if taken after a meal. Dioscorides states that it is cold and dries and wastes the kidneys, called the \"kings evil.\" Galen disputes this, stating that such kidneys could not be wasted by something that cools, as they are of gross and hard matter. Therefore, Galen believes that coriander is hot, as it is very bitter, and should be mixed with vinegar or pomegranate juice for medicinal use. The juice of coriander mixed with cerulean, vinegar, litharge, and rose oil is effective against hot impostumes and colic bloating or pimples, if mixed with breadcrumbs and millet.\nThe text describes the effects of various types of herbs, specifically \"caules.\" Galen advises against using certain herbs, such as those that cause heat, at the beginning of herbal treatments because they can worsen the condition. He distinguishes between two types of summer and winter caules. Summer caules, which are sharp and moist, generate thick, melancholic blood and contribute to the body's production of horrible air and smell. They are divided into two categories: those that are like beets, called carbuncles, and the true summer caules. Winter caules, on the other hand, are less sharp and their juice lowers the belly and produces phlegm. The stock of winter caules is dry, constipating, and stopping. When their juice is present, it is released.\nis drunken it numbs the womb but when it is eaten without juice it binds. Therefore, because the noyance of it is moderated, steep them first in water and cast that water away, and then steep them again in other water with true fat flesh of mutton or pork, and conjunct them with coriander pepper and cumin, and let them be eaten. The root called caraway is of the same action as other roots, but it is harder to digest, and is harmful for the eyes and the throat and the parties of the throat, and because of its noxious sharpness, it is not good for medicine.\n\nA man pouring water on something\n\nCalx is lime. When it is unsleeked, it is hot and dry in the third degree. If it is put to the seet of oil, it heals pimples and rotten apostomes and resorbs and joins all incisions and wounds. If it is stepped in water nine or ten times, renewing the water, it lets the biting, sharpness that it has.\n\nFor shalding: Take a pound of unsleeked lime and put it in a pan, and put water.\ntherto and change it. Nine times and let it lie at every time for a quarter of an hour, then mix it with olive oil and beat it together to make an ointment. Apply it with a feather on the scalding and it will heal.\n\nDescription of plant:\nChervil is cherry-like. It is hot and dry in the second degree and is a commendable herb for the chest.\n\nIt is primarily good against stomach pain in this way. Take three handfuls of green chervil and a little of its seeds, and apply it to a cancer in this manner.\n\nAgainst stomach pain on the side, against colic pain and jaundice, and against strangury and dysuria, chervil drunk with wine is very helpful.\n\nAlso, anoint him who has a fever with water in which chervil has been boiled when the onset begins, and it will take away the coldness thereof.\n\nAnd also take away the swelling that may come with a fever around the neck or other parts. For the swelling of the neck called porotides, mix chervil with vinegar and old grease.\nIt will take away swelling lightly.\nAgainst vomiting, eat cherry with vinegar and it will soon take away vomiting and comfort the stomach and unbind the belly.\nTo provoke urine, let the juice be drawn out and the herb be eaten and place it beneath you\nAlso, he who often eats it eases the stopping of the liver and of the milt, and if the herb cannot be obtained, take seeds and let the patient eat or drink it in powdered form. It eases much.\n\nDepiction of plant:\nCanapis is hemp. This herb is in two forms: common and wild, of which we will show the virtue. Wild hemp is hot and dry in the second degree. It is otherwise called Agryon canabin.\n\nFor breast pain and swelling, mix the hemp herb with grease and apply it plasterwise to the place. It will surely cease the ache and swelling. This same herb also rips apart and breaks down apoplexies, especially those caused by cold humors. If it is mixed with nettle seeds, it washes cold.\nAgainst pose, stroke, or gout, caused in any part of the body, take the juice of hemp and as much of grease or sweet and a little vinegar, and anoint the place, and it will cease the pain.\n\nDepiction of plant:\n\nCamelot is an herb called bladderwrack\n\nIt is chiefly good against liver pain, if the juice is drunk. But if the patient has a fever, take it with water, and if he has no fever, let him take it with wine, and it will cease the pain.\n\nFor venom, take the powder with six ounces of wine and it will put out the venom.\n\nAgainst dropsy, mix it with the powder of camphor (camphorum) and cinnamon (cinnamomi), and give three drams with wine if it is a man, two drams if it is a woman, and one dram for a child. It expels the fetid humors and the moisture of dropsy, and even venom, and promotes urination.\n\nDepiction of plant:\n\nCamomilla is camomile, some call it chamomile or chamomile pertinax\n\n(Note: The text appears to be a medieval medical recipe, with some errors in transcription. The text has been cleaned to remove irrelevant markings and formatting, and to correct some obvious errors. The original text has been preserved as much as possible.)\nother dya\u00a6colefac / other trystycos elyatos / other aperytos / after dyuers countrees it is called by some of the names nipeos iero matenus / alion patres / olerasa / superba / puxetos / eliatos / vulenta / sapera / soli fa\u2223cium obloadia / obulacia / amula / abiana amulusta / alba bona. It groweth in vn\u2223laboured places as in playnes / & somtyme in wheet or lyne.\n\u00b6 Yf ye wyll knowe the vertue therof ga\u2223dre it standynge with the floures the mo\u2223ne beynge in the sygne of Aries / and sethe it in oyle olyue / and anoynte the pacyent & couer hym well / & gyue hym good quan\u2223tyte of warme water to drynke / and yf he swete it is a good sygne of helthe / and yf not it is an yll sygne & a token that he shal dye. Macer wytnesseth it.\n\u00b6 Agaynst strangury and dyssury and to breke the stone / wyne or water that camo\u00a6myll is sode\u0304 in oftentymes dronken easeth gretely. It prouffyteth gretely for stop\u2223pynge of the mylt and of the lyuer yf it be dronken in lyke wyse.\n\u00b6 For the payne and swellynge of the sto\u2223make / and agaynst\nTo alleviate the pain of the womb caused by cold humors or winds, soak camomille in wine and drink it.\n\nTo encourage flowers in women, bathe them in water that camomille has been soaked in.\n\nTo prevent a woman from traveling too early, let her drink wine that has camomille soaked in it.\n\nAgainst constant fevers, apply oil of camomille to the patient and it will warm them and stop the fever.\n\nTo remove scabs and pimples on the face, steep green camomille in honey and apply it to the face.\n\nA drink of camomille powder with wine keeps the body safe from venomous beasts.\n\nAccording to Pliny, for intestinal ailments, take camomille powder for 40 days every morning with wine, and it will ease and heal the ailment.\n\nCamomille chopped and applied helps against swelling of the brows.\n\nCamomille oil applied to the forehead relieves headaches caused by cold.\nAgainst scales on the head that the Greeks call scabs, bruise green chamomile in vinegar and wash the head often with the same vinegar. It will heal it without any other medicine. Chamomile, crushed and laid on sores, spreads the humors if they are not too gathered, and therefore it is good at the beginning. And know that when chamomile is found in recipes, it is the flowers, and if you have none green, take the dry.\n\nAgainst a flux of the womb if there is no fever, take chamomile, roses, fig leaves, and polygonum, that is swine's grass, each a handful full, and steep them in rainwater or rennet water. Let the patient receive the fume thereof at the foundation and wash his feet and thighs with the water. It will restrain the flux and draw the pain of the legs and swelling.\n\nCicery is the herb that bears a seed called chickpeas. The seed is to be noted but not the other part of the herb. Chickpeas nourish greatly and moisten the womb, provoke urination, and cause the flowers in women.\nThe less they breed much wind, and that which causes swelling, and it increases the seed of generation, and causes them to abound and stir to lechery. There are two manners of chickpeas: one manner is green and has not reached full growth. And there are chickpeas that have reached full growth. And they resemble dry beans and green. For the green chickpeas are like in virtue and operation to green beans and the dry to the dry, but not in all. The dry chickpeas are of two manners: that is to say, white and black. The white are hot in the first degree, and moist in the middle of the same. And although their feeding is more than beans, yet it is not so good, for they are hard to digest and breed winds in such a manner that they swell and puff the flesh of the body and make an operation like a bean when it is cast on the ground or when it is in paste. And therefore they make the flesh of those who use them stretch the skin and make it smooth and clear. The help that\nThey make use of the decoction of generation for two reasons: one is because they provide a great quantity of nourishing flowers in women, and is beneficial for those suffering from jaundice, dropsy, and scurvy, if one is soaked in water.\n\nThis is also effective for destroying tetters and ringworms, cleansing the skin. Galen states that they are operative and promote the flow of restricted fluids, helping the child to come out of the mother's womb sooner and expel worms in the belly called curdy tartar. It is also effective against ophelacy or stopping of the liver and gall, and breaks stones in the kidneys and bladder. It is very soothing for sores and inflammations in the kidneys and bladder. The black chickpeas are hotter and not as dry as the white ones, and therefore their bitterness is known to surpass their sweetness, and they are more beneficial for the aforementioned conditions, especially when soaked with rape roots and consumed with water.\nThe broth should be made with them, but white is better for producing milk in the breasts, and increasing generation and stimulating the production of vernix due to its sweetness.\nChestnuts are called Castanees. They are hot in the first degree and dry in the second. Their heat is evident from their good odor, and their dryness from their sharp, rank heat with astringent taste. However, they are only slightly noxious to those who do not have a cough. They are not beneficial for digestion according to some, yet they are not harmful if eaten in moderation. They cause inflammation and pain in the head, and produce a close fume in the stomach. To eliminate these discomforts and to make them less noxious, they must be roasted to refine their substance, and if they are soaked in water, they temper the dryness of the breasts and the internal organs, and help to clarify the humors.\nLet the frogs be submerged in the softness and moisture of the water, as they absorb this and generate good and tempered humors in the body. It is beneficial for colicky individuals to eat them with sugar, and for flies with honey. They also have convenient virtues and properties for medicinal uses. They alleviate dyspepsia, or the condition where one cannot taste any food and is unable to vomit, and strengthen the intestines called jejunum.\n\nIf they are stamped with a little salt and concocted with honey, they help against the biting of a mad dog. If they are steeped in sodden wine or unsounded and made into a round figure, placing it in the natural conduit of a woman, it stops the blood that issues.\n\nIf a plaster is made from them with barley meal and vinegar or wine, and applied to the pap, it reduces swelling.\n\nBurned chestnuts with husks, ground into powder, and concocted with wine, applied plaster-wise to the head, will make the head warm.\ngrow and keep them from falling and heal the sickness that causes them to fall.\n\nCOtula fetida is an herb much like camomile, but it has a foul and stinking odor; camomile has a good smell. This herb is hotter and drier than camomile, and there are two kinds of it: the large and the small, which have similar properties. They are effective against strangury and dysuria and help to break the stone in the bladder. The flowers that are stopped should be made to run and the superfluous moistures cleansed and made dry by washing the place frequently with the liquor in which this herb is boiled, or by boiling it in oil and making a suppository of cotton and applying it to the place.\n\ndepiction of plant\n\nCOtilidion is an herb, otherwise called faler and timbalaria, and umbellicus veneris. It has round leaves and is thick. It grows on the coverings of old buildings. It has a cold and moist property in the third degree.\n\n\u00b6\n\nTo cause the stopped flowers to run and to cleanse the superfluous moistures and make them dry, wash the place frequently with the liquor in which this herb is boiled, or boil it in oil and make a suppository of cotton and apply it to the place.\nAgainst boils, mix this herb with sheep's dung without salt and place it paste-like thereon, and you shall see good effect.\n\nAgainst the foot ailment called podagre, steep this herb in oil and a little white wax, and make an ointment. It should be gathered in wax and in summer.\n\nDepiction of plant:\n\nCatapucia is spurge. It is hot and dry in the third degree, and moist in the first. It is the fruit or seed of a tree called catapucia. Where catapucia is mentioned in recipes, it is meant the fruit and not the herb. The bark or husk must be removed, and the inside taken in requisite quantity. It may be kept a year in great virtue. Choose it when it is green and not full of holes within, and that it be not black but have a white color. It has power to purge phlegm primarily and secondly the melancholic and colic humors. It has might to purge above because it causes wind that stirs the humors upward. It is given to whole people to preserve their health.\nAnd to seek people to put away their diseases.\nAgainst frequent fevers caused by saltpeter and against scabbes, let great quantities of the seeds be stamped and wrapped in coolwort leaves, and laid under hot embers for a good while, then let them be well wrung or pressed, and keep the oil that comes forth, and when needed give some to the patient in his meal.\nAnd by this means many may be detained. For the same, make clear in this way: Stomp yarrow seeds very small and cook them with honey; and with that honey make clear. It is to note that a pound of this seed is sufficient for 20 pounds of wine, and so may be made of half a dram of this seed a little clear. This seed may also be boiled in broth of flesh, fish, eggs, and other meats, and if it is taken thus, it is as good for the healthy as for the sick. Against frequent fevers caused by saltpeter, wash the seeds of achilles and of raisins in setting water with the third part of an ounce of catapuce.\nGive them syrup called syrup acetosus. Against coughs caused by phlegm or hard ones, after using incense of frankincense, put two or three drams of castoreum in wine, and add the third part of this sediment picked out of the cod or husk, then strain it and give it with oxymel.\n\nAgainst colic passion, that is pain in the belly about the navel, cook the root of fennel and cassia in water, and put in the third part of an ounce of catapuccia in the said water, and give it in a cup, but first make it molifycatif.\n\nAgainst gout and palsy, take a single rose from the confectio called benedicta in Latin, and put it in wine that has been cooked with the third part of an ounce of catapuccia.\n\nTo preserve health, take the fruit of green catapuccia, pick it clean from the husk and stamp it, and mix it with the white of an egg, then put it in broth or potage, and it purges the violence of heaviness, or else cleanse.\nit as it is sayd and stamped and put in wyne and medled with esula & put therto cynamom or other spyces of good sauour / & gyue it wt wyne.\n\u00b6 To prouoke vomyte of colde causes in ye vpperest mouth of the stomake as well to them that be hole as to them that ben seke bray ye sedes therof in a morter and medle them with an herbe called wylde gourde bycause it is made of the iuce of gourdes yt is called succydys / some call it oleumsuc\u2223cidium / that is to say of the sayd oyle / and lay the sayd oyle on ye vppermoost mouthe of the stomake. And the sayde oyle that is made of cathapuce may be kept the space of a hole yere or there about i\u0304 grete vertue and strength without corruptyon and is as good to the yeres ende as at the begyn\u2223nynge. But who so vsed this herbe catha\u2223puce often it bredeth moche wynde & ther\u2223fore whan it is take\u0304 in medycyns it ought to be medled with other thynges that wa\u2223steth & putteth away parte of the strenght therof.\ndepiction of plant\nCVlcasia is an herbe that groweth moost in Egypte It\nThis text appears to be written in Old English, and there are some errors in the transcription. Here is a cleaned version of the text:\n\n\"has a sharp saucer somewhat tart, which indicates that it is hot and dry. And when it is boiled in water, it loses all its sharpness and viscosity and becomes gluey. Therefore, it is of coarse and heavy feeding. Yet, by the sharp and rancid taste it has, it comforts the stomach and strengthens the womb. But if it is eaten excessively, it breeds good feeding. It is good against flux of the belly called dysentery, due to its viscosity and rancid taste.\n\nAnna is red and is a common thing. It has a temperate virtue between hot and cold, and therefore it is in no degree. It is good against all fevers. For, to increase it, break the root and boil it in lees and wash the head with it, and it will make the hair grow and increase.\n\nTo draw a thorn or arrow/spear out of the belly, lay the root on it, and it will come out without pain.\n\nAnna mellis is the plant that bears sugar. It shall be spoken of in the chapter of sugar hereafter. This plant is...\"\nLike a red apple and is hot in the middle of the first degree and moist at the end of the same. It is good for the body of mankind due to the great sweetness that is in it. It also provokes urine and cleanses the reins and bladder. It softens and unbinds the womb and appeases its sharpness, lessening the thick humors that are in it, but it causes inflammation thereof, especially if taken in large quantities or roasted. If eaten in large quantities and followed by warm water with salt, it strongly provokes vomiting and is therefore profitable to heal fevers caused by cold or rotten humors, if taken in the aforementioned manner.\n\nCalendula is an herb called Rudbeckia. It is very common. It is called incuba, solsequia, solis, Eulalia, and Solmaria. It grows most in gardens and damp places. Maidens make garlands of it when they go to feasts and bridal processions because it has the property of:\n\n(Note: The text mentions \"Rudbeckia\" instead of \"Calendula,\" which is a common mistake. The rest of the text accurately describes Calendula.)\nfare yellow flowers and ruddy.Called calendar due to flowers all the kalends of every month of the year.To prompt flowers in women who are stagnated, the juice of this herb drunk or eaten with a regal and meal made in fritters puts them forth marvelously / and comforts the stomach.For the pain of the teeth, put the juice in the nostrils / & it will cease the ache.\n\nCeterach is an herb so named. It grows against old walls / and upon stones and old edifices of stones. Ceterach is moist and cold in the first degree / and therefore it is put in cold syrups. It is good against long access / and against fever terebinth / and against fever synoche / caused by inflammation of blood and is good against other sharp agues / and for the ague called purging, which lasts but 7 days.\n\nPowder of Ceterach on new wounds cools them marvelously.\n\nCandelaria is an herb that is so named because it is\nThis herb grows in shadowed and humid places. It is resolute and of swift substance, making it primarily good against arthritic and rheumatic pains, palsy, and all cold pains in the body. Take the entire herb with the roots and grind it with the oils of serpents, bears, and marmosets. Boil them all together, then strain them and make an ointment. Anoint the patient frequently with it.\n\nA substance called Arabic gum or cacabre is a yellow resin. It has a cold and dry quality in the first degree. A dram of this gum drunk stops the running blood that comes from broken vessels in the breast or lungs. If it is drunk, it benefits those with excessive hot colic humors in the stomach.\n\nIt is also good for heart pain that rebounds from the stomach.\nfor the narrow space between them. Also, it is good for stopping the course of humors that descend from the head into the stomach; some masters say it is good for those who have the strangury.\n\nConsolida major, or the greater consoldine, is also called Anagolycon and symphytum. This herb has a black root outside and white inside, and has a strong scent.\n\nThe root is sliced and boiled, then hung in the sun to dry, and can be kept for four years in goodness and virtue. If a vein is broken in the breast or gut, it will heal or knit it, and rejoice it marvelously; therefore, the powder of it should be taken green with wine or water, or the root green as a fritter with eggs or meal, and eaten so.\n\nConsolida media, or the middle consoldine, is also called consonaloa. It has leaves like borage, but they are not as sharp. The flower is between yellow and white. The root is full of knots in the shape of cock's testicles.\nThis text appears to be a list of herbs and their uses in medieval medicine, written in Old English. I will make minor corrections to improve readability, but will otherwise preserve the original text.\n\n\"Clue to it, and there are many together. It grows in labored and moist places. It has the power to join and knit, as the more consolidated has.\n\nDepiction of plant: Consolida minor / the day's eye is the lesser consolida, some call it cytisus and some vine\n\u00b6 It helps against the biting of venomous beasts / if it is crushed and laid there\n\nCoronaria is an herb like another herb called paligonia, that is knotweed or swinegrass, which shall be spoken of hereafter. There are two kinds of it. The greater and the lesser. The greater grows in places near the sea on great hills, and is rough and white.\n\nDepiction of plant: The virtue of this herb called coronaria major is to join wounds. Let the powder thereof be laid often upon the wounds.\n\u00b6 Coronaria the lesser grows in steadfast grounds and plains, and has a yellowish color much upon white. This herb grows the height of a span, & the greater grows the height of a cubit. This lesser coronary has the power to join and to clean.\"\nAgainst the aposteme of the eye and its web, place the juice therein or mix with purified honey and strained. It washes the web marvelously and was proven as follows. One took a whelp and a cock and pricked their eyes with a crooked iron or needle, so that they seemed to have their eyes out. Then he bruised this herb and put it in their eyes, and they became as fair and clear as they were before, to the wonder of all. It is also good to knit and bind wounds if the powder thereof is laid on them.\n\nAgainst the vice and sickness of the milk and liver, drink the broth that it was boiled in.\n\nDepiction of the plant:\n\nCennerugione is an herb much like Celendyne. For the leaves and flowers are much like it. The root is somewhat black outside and white within. This herb grew in dark ditches and watery places. The stalk is of two cubits. It bears flowers in April and May. It is chiefly good against stopping.\nThe liver, the myrtle, and rains are used for stopping the worm, strangury, dysury, and to break the stone. If the broth it is cooked in is drunk, it is also effective against pain of the matrix and against the king's evil. It causes good complexion.\n\nCherries. The tree that they grow on is common. There are two manners of cherries that differ in virtue and taste. Some are sour and have a bitter taste. Those with bitterness are called damascenes, and the other are agryotes. Cherries are good for cleansing the body, they loosen the womb and provoke urine, and cause good complexion and are good for the liver.\n\nThe blanched cherries are good against strangury and dysury and to break the stone, if the powder of them is taken with wine.\n\nThe gum of the tree is good to destroy tetters if it is mixed with vinegar and the place is rubbed with it. Proven effective.\n\nCaprifolium, or daphncus, that is cherrylaurel or goat's leaves, some.\nThis is an ancient text describing various herbs and their uses. Here's the cleaned version:\n\nMatrisilua, also known as Orialam, is not the same as it is described here, as Matrisilua is higher and has a red seat, cheruell black seat, green leaves, and caprifoliu\u0304 wytishe. This herb grows in vales and ditches, reaching a height of two cubits, and has stiff twigs resembling a tree and a yellow flower. The seat is green when ripe and turns red when fully ripe, turning black like a pony's saddle when completely ripe.\n\nThe juice of this herb is beneficial against obstinacy. If applied to the eyes, it heals the web.\n\nTo heal all sores or wounds, lay the leaves of this herb on them at morning and evening, and it heals without any other ointment. This has been proven.\n\nDepiction of the plant:\n\nDyagrediu\u0304 is hot and dry in the fourth degree. It is the juice of a tree that grows beyond the sea and is a type or kind of tytimaluna. It is made thus in the canculer days. The top of this herb is broken, and from it comes milk, which is gathered and put in.\nsmall vessels / and set in the sun to dry / & when it is dry it is called dyagreedium. Some say that it is made by decoccyon. It is counterfeited sometimes by medling of another kind of titimal / whereby it is of more powerful and excessive operation / and that which is not counterfeited and is of more safe and light operation. Sometimes it is counterfeited in making by medling of the powder of colophony. And sometimes among powders of dyagreedium is sold pieces of colophony in place of dyagreedium.\n\nDyagreedium ought to be chosen which is white or black / or somewhat black in color / having a clear or bright substance / and brittle / & though colophony be brittle / it is not so brittle as dyagreedium. Good dyagreedium ought to have a bitter taste not too horrible and abominable for the reason that it is counterfeited / by putting to milk of another species or kind of titimal / and that which has no taste is counterfeited with colophony / that which has one part bright and the other dim is to be refused as nothing / & it is\nIt is good that becomes white as milk as soon as it is mixed with spatula. That which is in round wrethces or in small loves and hard is to be chosen. For that which is in powder may be counterfeited lightly with powder of colophony, and it lasts not so long in powder as in wrethces. It may be kept 10 or 20 years. It is put in compost medicines to lose its sharpness and to force in small quantities well and evenly, because it is not of too great violent savour or taste. However, it is not given alone, but the violence thereof is swaged as shall be said after. \n\nFor sharpening medicines, take two or three drams of squamony or dyagrement, all is one, except masters say that squamony is prepared, it is then called dyagrement, and before it is squamony. Take two or three drams and put it to powder, but not so fine and small as other spices ought to be. For if it were powdered so small, it would cling to the guttes by the viscosity thereof and may be a cause of flux of the womb. Then put these two or three drams of squamony or dyagrement into the powder, but not too finely.\nTake two or three drams of squamonium. Steep it in water that has just been boiled, and let the medicine be sharpened and fortified without straining. If the patient is strong, do not strain it. In this manner, more squamonium can be added than otherwise. This electuary should be given for 9 or 10 days. However, since the medicines need to be sharpened and strengthened daily, do this: Put two or three drams of squamonium in powdered form, but not too finely for the reason stated above, and mix it in.\nTake mastike with the said powder and then prepare your medicine. Another manner to sharpen your medicine and give it the same day: Take squamonium unpowdered and place it past or in a garnet pomegranate and let it be well baked so that the malody may waste, and then take it out and powder it and put mastike thereon to sharpen the medicine. For mastike is most proper to mix with it for abating the violence, and bedellium is next, and then gum arabic. It is to be noted that I have said before that it is necessary to take two or three drams of draggedw or squamonium, for in various regions and various times or weather, it must be taken more or less.\n\nDraggedw purges colicky humors and humors melancholic.\n\nThe medicine that squamonium or draggedw is in should not be given with cold water, for by the coldness of the water it would cling to the sides of the stomach.\nIf you want to make clarified or pyme\u0304t laxative with the other spices that go into the same receipt for clarified broth of dyagreed, add powder of mastyke and put it in the pan and heat it; it will become laxative. And yet it is that dyagreed squashes primarily colic humors, but it is put in various compositions. For when it is put in a medicine called oxemell laxative, or that called cold electuary, or in that called trifera sarasenica, it purges colic humors. But if it is put in that called blanca, or in benedycta, it purges phlegm. And if it is put in that called Theo\u0304doricon anacardium, or dyasene, it purges melancholy. And the virtue of it lasts longest in an electuary confected with honey. It lasts two years, which it does not if it is confected with sugar. If squamon is well mixed with oil of violets, it may be used the same day without danger.\n\nDragagantum is made from the which is called dragagant.\nThe electuary called dragagant is made from a tree growing beside the sea. The tree produces a moisture that thickens, dries, and turns into a gummy substance in the heat of the sun. There are three types: white, brown, and yellow. The best is clear white. Brown and yellow ones are not as good. Choose the one that is clear and free from earth. White dragagant should be used in cold medicines, and brown or yellow in hot. It can be kept for 40 years. Its coldness has the power to cool and clean, and its gummy texture to bind and soothe.\n\nFor dryness in the breast, give the patient broth with dragagant, gum arabic, and barley that has been boiled in it.\n\nFor hot and dry cough, give the patient licorice with dragagant, then add powdered dragagant and make a preparation.\nFor the given input text, I will clean it by removing meaningless or unreadable content, line breaks, and other unnecessary characters while preserving the original content as much as possible.\n\npills / and let them hold them under his tongue until they are molten, then swallow them. The electuary is also made of two parts of dragagat, two parts of simple syrup, and the third part of licorice, which is good for the same cough.\n\nAgainst thrush, give ptisan that is dissolved in a night. Or make syrup with water that barley and dragagat are boiled in, and it is good to give it conveniently in feverish agues. Or if dragagat is held only under the tongue.\n\nAgainst clefts and sores in the mouth, steep dragagat in rose water, strain it through a cloth, and with the gummy substance that comes out, make a powder of amidum, and anoint the sores often with it and a feather dipped in the powder.\n\nTo take away blackness of the face and make it white, women put dragagat in rose water at night, and in the morning put borax and camphor in small quantity and anoint their faces.\n\nAgainst hot fetors, wrinkle the juice of an herb called vermicularis and put it on.\nAgainst a night in it / and wet clothes in it / and lay dragagant at the beginning. This is good against gouty arthritis caused by hot matters, and is likewise good against burning, if it is laid to the second day and not the first. For the first day ought to be laid to burnings that are actually hot to put out the heat of the fire and lay soap to the first day.\n\nAgainst blood flux from the womb, steep dragagant in rainwater and put thereof the powder and give it to the patient to drink. Or with the same water warm a clister if the cause of the flux be in the nether guttes, and if it be in the upper guttes, give juice of plantain that dragagant has soaked in a night. And when dragagant ought to be put in medicine, it must first be beaten to powder by itself, for it is hard to beat, and likewise other medicines that are put in electuary of dragagant.\n\nDepiction of plantain:\nDaucus carota is hot and dry in the third degree, it is a common herb, and\nThis text appears to be written in Old English, and there are some errors in the transcription that need to be corrected. Here is the cleaned text:\n\n\"It has a large flower and in the middle of it a little red prick. It grows in dry places against walls and pits, and there are two sorts. One is called Daucus creticus because it grows in Crete. The other is called Daucus asininus because asses and other animals eat it. Daucus creticus is best, but since it is not commonly found here, the other is used instead. The greatest virtue is in the flower and the herb; the root is of no use; it should be gathered when it bears flowers. The root must be discarded, and the herb hung in a shaded place to dry. It keeps well for a year. It has the power to disperse, to dissolve, and to dry up damp humors by its qualities, and it has a durable virtue by the subtlety of its substance.\n\nAgainst letting of the breath caused by cold humors and cold cough, drink a decoction of this herb and dry figs.\n\nAgainst pain in the stomach caused by wind.\n\nAgainst stopping of the bowels.\"\nvryne as strangury and dyssury / and agaynst ache of the wombe. Gyue the drynke that it is soden in. And also sethe it in wyne and oyle and lay it to the paynfull places / and for the same take the drynke that the sedes of daucus and saxifrage is soden in:\n\u00b6 Agaynst stoppynge of ye lyuer and mylt caused of colde / and agaynst dropsy / ma\u2223ke syrope with the iuce of fenell / and the decoccyon of this herbe / for the same put this herbe in wyne and oyle the space of .x. dayes and than sethe it with the oyle onely and wrynge the herbe and streyne it with oyle and put waxe therto and make a play\u00a6ster or cyroyne. It is also good for harde apostumes.\nman wielding axe\nDRagantum id est vitriolum That is coperose or vytryole It is hote and drye in ye four\u00a6the degre It is a vayne of ye erthe and is in foure maners One is called indyke bycau\u2223se it groweth in Inde / and in none other regyon and is whyte. The other Arabyke bycause it groweth in araby / & is yelowe The other Cipryke that groweth in ye yle of Cypres / and is\nThe other is an earth that grows in France, called atramentum. The green is best in use for medicine when it must be occupied; it must be broken small, and the green powder found therein ought to be used. It may be kept for ten years and has the virtue to consume and create.\n\nAgainst fistula, take of the powder thereof with two parts of bean meal, and confect them with capytellum or french soap. Shape a tent of it and put it in the hole of the fistula. It will cleanse it in such a manner that if there be any corrupt or broken bones, they may be taken out.\n\nAgainst the polyps of the nose, make a suppository or tent of a plaster called apostolycon and put powder of corpse on it and put it in the nose. Or make that tent of cotton and wet it in salt water, and lay the said powder on it and put it in the nose. The said powder is also good to free the proud flesh of superfluous blood of the nose. First, burn it and put powder of old written parchment burnt on it.\npowder of mastike / Make a tent with juice of sanguinar or bursa pastoris, and part of a stone called emachitas. Place it in the nose.\n\nAgainst a flux of flowers above measure in women, place these things below in a similar manner, except use juice of plataine instead of sanguinar. The stone emachiras is also rubbed in with these things. These are also made into suppositories for hemorrhoids, as it stops, breaks, dries, and closes swellings.\n\nFor hemorrhoids, coat these powders with juice of tapus barbatus. It seems unreasonable that it should stop blood, as it frets and wastes, which is contrary to stopping. We say that the virtue to stop comes from art and craft / because it is burned / for by burning the hot substance thereof is quenched, and so remains cold and dry, and by the dryness it stops. It ought to be burned until it is powder in this way. It is put in a new pot of earth without any liquid upon hot depiction.\nDittany, or Dittany of Crete (Dictamnus), is a hot and dry herb. Its root is named dittany. Some call this herb dittany of Crete or ginger-dyttany. It grows high and has leaves much like strawberries. It thrives in stony places, both hot and cold. If the root is dried properly, it can be kept for two years in virtue. Choose dittany that is hard and stiff in substance and not full of holes. Dittany has the strength to put out and waste venom.\n\nAgainst biting of venomous beasts and all other venom, stamp this herb with wine. If the powder thereof is laid upon the sore with the juice of mint, it is very good. From dittany of Crete, costus, and aristolochia, prepare a confection resembling tryacle. Therefore, take powdered dittany of Crete, costus, and aristolochia, and mix it with metridatum. It will have the virtue of tryacle.\nBut it will last only two years.\n\nAgainst pain and difficulty of breathing caused by cold, boil dried figs and crush them in strong wine. Strain the mixture and in straining add half an ounce of powder of dittany. Give it to drink.\n\nTo deliver a child out of the mother's womb and the membrane that is in the woman, make an injection or pessary of the juice of this herb and mix powder of the root with it.\n\nAgainst falling evil. Take powder of dittany and of castoreum compound with rue juice and strain it. Put some of the same liquid in the patient's nose and anoint him with it, warmed.\n\nDepiction of dittany:\nDittany is a little plant with the name of an herb, and it is hot and dry in the third degree. These plants are white and small, full of knots, like the roots of polypodium. They are good against pains caused by winds and especially against the biting of venomous beasts. Therefore they are mixed\n\nDepiction of dittany:\nDates are hot and moist.\n\n(Note: The text appears to be describing medical remedies and includes references to various herbs and their uses. The text also includes some repetition and incomplete sentences. The text does not contain any meaningless or completely unreadable content, and there are no modern editor additions or translations required. Therefore, the text can be output as is.)\nSecond degree. They generate large or coarse blood clots and are hard to digest, but they are better digested than dry figs and promote better bile production. However, those who have difficulty in opening the milk and liver with hardness and swelling should avoid them. They are noxious to the gums and teeth and have various characteristics depending on the regions where they grow. Some grow in hot regions, some in cold, and some in moderate. Those that grow in hot regions are sweet and slippery, providing little nourishment and being quickly digested and loosening the bowels; but those that grow in cold regions remain in their raw state and harshness due to less nourishment, and are hard to digest. Despite this, they soothe the stomach more than any of the others. Those that grow in moderate regions are not very hot, but they can be kept for a long time if not overripe. They have an excess of liquid by which they fill the body and cause the formation of gross humors, which often accumulate.\ncauses of long-lasting ailments and difficulties because they are ill to spread and divide.\n\nEnduia is ending. It is cold & dry in the first degree. It is otherwise called the cold, dry one. The seeds & leaves are good in medicines / and the roots have no virtue / the green leaves have virtue & not the brown. The leaves have a little bitterness because they are dry and have a pungent or rank smell whereby they\n\nAgainst all manner of jaundices & liver heat and hot apostumes. The leaves eat taw or sodden in water help much / and for the same juice mixed with trifera sarasenica is good / but it behooves it that the matter of the sickness be first digested\n\nFor those who do not savor their foods, make syrup of the juice of enduia with sugar / and if the juice is thick or troubled, it is thick, take the thin liquescent / and press it often through a cloth but\nwyrnge it not with the juice clear as water make syrup with sugar. If you will make it thinner, put the white or grey of an egg thereto. This syrup is good against the jaudices. If you will make a laxative syrup when it is almost done, put powdered rhubarb therein and strain it if you will not have it bitter. But if it is strained, it is not of so good virtue as it is unstrained.\n\nThis laxative syrup is to be given in fevers of colicky humors, on the fourth or fifth day, but let the matter be first digested. And for the same, give the juice of endive with rhubarb and warm water.\n\nAgainst fevers caused by hot apostomes, the said syrup and juice are good as it is said with the juice of eupatory or wild sage. And for the same, take three times saricenica.\n\nAgainst chafing of the liver and hot apostome, the said herb is good laid thereon. And if you can get no leaves of this herb, bruise the seeds thereof in water and use the said broth.\n\nEpithymium is a hot herb.\nThis herb grows in hot or warm places and is sometimes found near an herb called thyme. It is named epithyme because it grows around thyme. The flower is used in medicine, not the herb itself. Its primary use is to purge melancholic humors and secondarily to expel phlegm. It is not used alone but is added to medicines that expel melancholic humors. Sometimes an herb called cuscuta or dodder is used instead. For fever quartan, soak a dram of it in water until there is little left, and in the same broth put two drams of azure or stone armory and give to the patient. But let the patient or the sickness be digested first, and it is effective against emorrhoids caused by melancholic blood.\n\nAgainst cardiac passion and epilepsy, use epithyme and lay on the milk, and it will soften it. If it is boiled in wine and oil and applied to the reins.\nBladder it wastes the letting of vine.\n\nDescription of plant:\nEnula is an herb called canne. It is hot in the end of the third degree and moist in the first. There are two manners of it. One is called ortulana and grows in gardens. The other is enula campana and grows in the fields. The best and specifically the root is called. The root should be gathered in the beginning of summer and dried in the sun because it corrupts or rots because of the moistness. It may be kept two years. It has the virtue to soften and cleanse, and therefore it is good for shriveled eyes caused by cold.\n\nAgainst pain in the stomach caused by cold or wind, drink the wine that the root of it is soaked in, or take powder of the said root. B\n\nAgainst pain in the breast and the spiritual members thereof, called the vital members. If the pain is caused by cold or windiness, take the liquor that it is soaked in, for it helps much. Therefore, this verse was made: Enula campana redit precordia sanat.\nThat is to say, enula from the field yields the entrails' health. Against a cold cough, the same licorice is good. The powder of this root and cinnamon is beneficial for those who have no delight in their meat. It loosens the womb and destroys the pains in the members in the breast. This herb boiled with leeks in wine and oil, and laid on the womb, eases the pain of the yllock and colic passion, and wastes the letting of the green. Against the letting of the breast called asma, if it is caused by cold, set barley in water with licorice as a pottage until it is somewhat thick, and then set the enula root in the same water and make into powder, and give to the patient.\n\nEuphorbia is hot and dry in the fourth degree. It is the gum of a tree that grows in India, which in summertime causes a gumminess that cleaves to the tree and hardens there, sometimes it falls on the ground and is mixed with earth, and then it is no longer that, or it is small.\n\nEuphorbia is against all manner of goad.\nFor artistry, scrofula, or podagris, and against the passion of the loins, mix the medicine called Benedicta with two or three other drages of euforbium and bedelium or mastike. Give it sufficient decotion of fennel, or fennel alone, or the root.\n\nAgainst the passion of the loins, the same remedy in a cloister helps greatly, and against all such sicknesses if they are caused by phlegm.\n\nFor the fistula, take euforbium with mastike and mix them well together. Then boil them in French wine and make a poultice. Put it in the fistula and it will consume the evil moisture.\n\nAgainst pain in the head and phlegmatic dysentery. Sharpen and strengthen gelerogodion or the medicine called Blanca, as it is said of Benedicta before, and give it to the patient so he does not fall into these maladies, or if he has them to heal him.\n\nAgainst lytagry. Bind the powder of euforbium in a fine cloth and hold it so to the nose that the powder may ascend into the nose.\nTo treat nasal issues or epilepsy, steep euforbium in oil of roses. Wet a feather in this oil and insert it into the nose for those experiencing apoplexy or epilepsy.\n\nFor litharge and epilepsy, make an ointment of euforbium, pepper, and castoreum with musk oil or common oil. Alternatively, mix powders of euforbium, pepper, and wild gourd juice, and apply to the back of the patient's head.\n\nTo restore the mind, create an electuary with two parts lignum aloes, casia ligna, and one-third part euforbium and anacardy. Mix with honey and give a dose to the patient. Alternatively, wash and clothe the back of the head, then apply warm wine, followed by the application or boxing, and rub with wild rue oil.\n\nFor those who are forgetful or have lost speech due to fever.\nFor the problem in the hind part of the head, make an ointment of oppenax, lodestone, and euforbium combined. Rub the same place with it.\nAgainst pain in the breast called asma, if caused by cold, take euforbium powder with a little mustard and a raw egg.\nAgainst pain in the milk, sharpen the electuary called diasporin with euforbium mixed with mustard, and make various applications. The powder of euforbium quickens and consumes superfluous flesh wherever it is applied.\nDepiction of plant:\nEupatorium, otherwise known as Salvia agrestis, is an herb that is hot in the first degree and dry in the second. It has more virtue when green than dry.\nIt is good against the palsy that holds overall in this way. Boil castoreum in the juice of wild sage or flag, and make pills from it with sugar. Also make a gargle with the decotion of the aforementioned things. But first, it is necessary to let blood on the two veins under the tongue, and this:\nsame is good for those who have lost their speech due to fire.\n\nAgainst dropsy, jaundice, or liver or milt stoppage. Set a dram of wild sage in half a pint of its juice and drink the broth thereof.\n\nAgainst worms in the belly, the nuts of presses with wild sage juice is good if it is drunk.\n\nDepiction of elicium: Elicium are fruits that grow beyond the sea. They purge the humors of melancholic and are good against sicknesses coming from the same as quartan fever, if an ounce or half ounce is put in decotion with tapebarbe.\n\nTo keep this from falling. Temper the powder of them with powder of lignum aloes in oil and anoint the head. If the head falls due to the pores being too open or from excessive heat, it is good, for the oil closes the pores.\n\nDepiction of epatica: Epatica is cold and dry in the first degree. It grows in watery places and especially if the ground is stony, and the better the leaves are, it is called epatica because it is derived from the Greek word epatikos, meaning \"liver.\"\nComfort the liver. It has virtue to cool and is durable and astringent due to the swiftness of its substance, and therefore it is good against milky and liver problems caused by heat or hot humor. It should be put in all waters and syrups made against liver heat. For it is very effective.\n\nAgainst hot putrefactions, this herb bruised and laid there puts the matter out and prevents the putrefaction from growing. The syrup of the water that liverwort is soaked in, if rubarb is put in the end of the decotion, is good against jaundice.\n\nES usus is burnt brass. It is hot and dry in the fourth degree. It is called calcemena. This brass is made by craft and burned so much that it may be ground into powder in this manner. This brass\n\nAgainst fistula, the powder thereof, made into a plaster with sparrowgrass or French soap, and applied as poultices or put in with a feather, opens the entrance of the sore.\n\nAgainst polyps, make a plaster of apostle's Ivy and throw it on.\nthis powder thereon & put into the nose. For those with ill color caused by melancholic humors in the spleen or raw humors in the stomach for a long time, take the powder of burnt brass and wash it 9 or 10 times in water like alum is washed, and use it in sufficient quantity with fennel juice or oxymel and warm water. It will purge the melancholic humors downward, but it will be with great violence.\n\nElectrium is the juice of wild cowslips, called asinines. There is a difference between electerides and electrium; for electerides is the seeds of cathapucia, spurge, but electrium is the juice of wild cowslips. It is hot and dry in the fourth degree, and is made in the canicular days. Set wild cowslips and stamp them, then squeeze out the juice and set it in the sun to dry.\n\nSome set the juice on the fire with honey till the juice is almost wasted and give this honey in the form of an electuary; it raises upwards and downwards.\nTo keep Electerium, it can be stored for two years in melancholic humors. Against gout, arthritis, syphilis, and other passions, Electerium and mirr should be made into a powder of each two drams and heated and handled in rose oil, given with fenel seed water. For yliac passions, first give a molifycatife clisterium, then one made of malow water, oil, and honey with 5 or 6 drams of electerium, mastic, and warme water added.\n\nTo promote flowers in women, confect the electerium powder with oil of musk or olive oil and make a tent with cotton.\n\nTo ripen cold apostumes, confect 5 or 6 drams of electerium with barley meal and egg white and apply it. It is also effective against hot apostumes; there should be no remedy given at the beginning of an impostume to break it. Electerium with terbentine is also effective.\n\nAgainst worms in the ears, make a decoction of two ounces of electery with vinery and heat it.\nFor stomach pains caused by cold, anoint the stomach with electuary and vinegar. For pimples on the face and other things that discolor it, take serus and camphor. Grind as much of both of electuary and camphor together in a mortar with a lead pestle, making an ointment. Let it sit in a glass for 15 days, then put it back in the mortar and grind it with vinegar if it has hardened. Use the resulting mixture to anoint the face, as it takes away all infections.\n\nEleborus is hot and dry in the third degree. There are two kinds of it: one is called white eleborine because the root is white and because it purges white humors, such as phlegm; the other is called black eleborine, or pedalion, because it purges colicky black humors. In recipes, \"eleborus\" refers to the root. In olden times, it was commonly used in medicine, as we use squamonium. For the human body was stronger than [it].\nIt is now and might better endure the violence of elberberry for man is weaker at this time of nature, & therefore the medicine that elberberry is put in ought to be given with great discretion and sleight. When elberberry only is found in receipts it is the white. And it ought not to be given to him that has a strait breast and is lean, for it purges upwards by vomit, but to him that is fat and strong and disposed to vomit.\n\nAgainst frequent or daily fevers, caused by natural heat or course, and gross heat congealed as arthritis, pains in the joints or gout, it is good with oxymel in this way. Take the roots of fennel and of rapes and pierce them through and all or bodkin, and put therein roots of white elberberry and let them lie 30 or 40 days that the virtue of the elberberry may be incorporated and held in the said roots. And this may be done with other roots, but beware that you break them not in taking the earth from them, and cover them again with the same earth when they are so dressed.\nThe pill these routes and place them in vinegar for three or four days, then set them in vinegar and honey and make oximell from it for the gout as previously stated. And in the same way, oximell can be used with the route of black elixir in the aforementioned form. This is effective against quartan fever and humors of melancholy. However, it should not be used until the matter has been digested. And it is to note that white elixir is more potent than the black.\n\nFor gout, arthritis, and podagry, steep this herb in salt water and make a fomentation or bathe upon the affected area and lay the sodden and stamped herb to it.\n\nFor worms in the ears, grind a little powder of elixir with the juice of an herb called quisquasaria, and put it in the ear, and they will immediately come out. The powder of elixir laid on dead flesh irritates dead flesh.\n\nFor the scruff of the head and habitual lying, steep the routes of bitter lupins in vinegar and add powder of elixir, and make a paste.\nMake thick paste with mustard and anoint the head with it, then wash it with warm water.\n\nAgainst scabbes, make powder of white elberror (elder) beaten by itself and add one or two ounces of litharge or a scanty amount of silver also beaten alone with nut oil. Confit the litharge in vinegar and then add powder of elberror to it and use this to anoint the patient in the bath.\n\nAgainst lythargy or epilepsy. Constrict the patient's nose with powder of elberror.\n\nDioscorides says that if a cake is made with meal and water and powder of elberror put in it, it will kill all the mice that eat it.\n\nEsula is hot and dry in the third degree. It is an herb, the root of which is good in medicine. It must be gathered in the spring and may be kept two years in virtue, but it is better every year new. It has the virtue to purge the spleen and is therefore good for diseases caused by the spleen. Esula is best next to squill of all things that purge by their sharpness and may be used.\nbest used for taste is not abominable. Against daily fevers of natural origin and against gout, arthritis, palsy, passion, and dropsy, called leucophlemia. Make a powder as follows. Take 3 drams of esula and a quantity of sinapomum, fennel seed, any seed, and mastick. This powder is good with warm wine or water or with a red egg or in a tin potage or broth of flesh. If the medicine named benet or benedicta is sharpened or fortified with esula, it eases the aforementioned diseases, and specifically passion. So, if it is administered in clusters with salt water or oil and honey, it helps specifically against dropsy caused by cold, or if all the body is swollen, do this. Set the juice of fennel aside a little and let it settle, then take the clearest part above and put powdered esula and sugar in it, and use it. And for those who are too proud, make a syrup. And for those who will take no medicine, set the powder of esula aside.\nor ye bark thereof unfledged with flesh / and eat the flesh and sup the beans\n\nDescription of Eruca:\nEruca is hot and dry in the third degree. There are two ways, the wild and the tame. For medicinal use, the seeds are chief and the leaves next. It has the power to consume and move lechery.\n\nTo move lechery against strangury / and dyspepsia, boil the seeds with onions for the same purpose. The seed soaked in wine and laid on the reins moves lechery. The powder of the seeds with wine and honey as a plaster, applied to the reins, does the same.\n\nEmachite is a small stone found in the East and the West. It is cold and dry in complexion / and has the power to restrain the bloody flux, and therefore it is called Emachyte. In Hebrew, emach means blood, and chytes is flux. It may be kept for a long time.\n\nAgainst a flux of blood at the nose, rub this stone upon another stone or marble / with the juice of sanguinary called bursa pastoris.\n\nA person sitting behind a table covered with stones / and that which drops.\nFor the said rubbing, mix it with cotton and put it in the nose.\nAgainst emetic passing, which is only spitting blood by rubbing the breasts' membranes. Rub the said stone on marble with rose water mixed with dragantum in the same manner, and coat it with powder of gum arabic. Make pills and place them under the patient's tongue, swallowing them when they are molten. But if he spits out blood due to the nourishing members. Rub the stone with plantain juice and add powder of consolida major (confery) to it.\nAgainst flux of blood from the womb, do the same. And it would be good to make a cluster and a plaster laid to the reins and beneath the belly made with clay of an egg, oil of roses venygre, and powder of the same stone.\nFor excessive flux of blood in women, rub the said stone with plantain juice and add powder of bistorta.\nThis stone cleanses the eyes greatly if mixed with honey. It washes away the pricking and ache.\nthe eye lid and adheres to the edges of them. If it is tempered with human milk, it helps the eyelid in the eye and wastes it. And if it is tempered with the white of an egg, it is good against hot eyelid inflammation.\n\nDescription of plant:\nEuphorbia is a hot and dry herb. Some call it Euphorbiaceae. The root and bark, as well as the buds, are primarily used in medicine. The root and barks should be gathered in spring and dried in the sun. It can be kept for a year and has the property to consume, to waste, to spread, to dissolve, and to purge mucus.\n\nAgainst fever caused by mucus, natural and also against gout, arthritis, podagric, or scrofulous conditions, take the juice of it with esula powder and sugar, or at least the juice of the buds or crops with sugar, or the powder of the root with fennel juice, and in this way it is principally good against dropsy called leucorrhoea.\n\nAgainst ache and swelling of the extremities, such as hands and feet, and other external parts, make fomentations with salt water.\nThat you write and all the herb is boiled in.\nIf a bath is made with salt water and this herb boiled therein, it helps against gout, arthritis, dropsy, and leucophlegma.\n[depiction of plant] Edera magna / is black yew that the Greeks call cissus / Italians call it Edera magna / other trees and grows against them.\nTo break the stone in the bladder, take the seeds of yew / 8 or 9 times / and bathe them with warm water and drink them. It is marvelous good.\nFor headache, mix yew seeds with a little vinegar / and oil of roses / and anoint the head / and it will relieve the pain.\nFor pain in the belly, the juice of yew or wine that it is soaked in helps greatly, as well as the leaves soaked in wine and the side washed often.\n[Strain the juice through a cloth] and put it in the ears.\n[Against polyps, the juice put in the nose] thymoles is good. The gum of yew made in ointment is called dioskordia / and has the power to heat and consume.\n[depiction of plant] Exiofio is a herb that some.\nCall it Glais satygall, commonly known as spatula fetida, this herb grows in shaded places and resembles a yew leaf. It is effective against fistulas in any part of the body. Take the root, seven units of vinegar and three of fox grease, mix them together and make a plaster, apply it with a cloth in the morning and evening.\n\nFor a broken head. Take the powder of this herb's crops and put it in wine, apply it plaster-wise, it will heal it. If there is any bone broken, it will draw it out and expel any filthiness from it, and in such a way it is beneficial for any wound in all parts of the body. The root's seeds, when drunk, dissolve bladder stones.\n\nAlso, the juice of the root, taken in quantity, purges the foul humors of the stomach.\n\nElitropium is an herb called sposa solis. It has many names in various countries: euodia rostions, urastropium, viscene, and many others. It grows in fast ground and meadows and is a divine herb for the body.\nThis herb is called Evefragia or luminelle. It has five properties. The first is for the redness and dimness of the eyes, and it should be gathered from one who is afflicted and then dried. The redness and pain will disappear.\n\nAgainst venom, the juice made with powder and drunk can neutralize it.\n\nAgainst burning of lechery, bruise this herb and lay it on the cods to quench the heat.\n\nEvefragia is an herb that some call luminelle. It has five virtues. The first is for the redness and dimness of the eyes, and it should be gathered from one who is afflicted and then dried. The redness and pain will disappear.\n\nThe second property: if the root and leaves are stepped or soaked in wine and the patient drinks the wine, it will clear the sight.\n\nThe third property: if the roots and juice are combined with an herb called Gramen, it will dissolve a stone if consumed.\n\nThe fourth property: if equal parts of Evefragia and buglosse are used.\n\"Medled in oil of olive it helps the cardiac passion. The five take water of euphrasy and put thereto the third part of vinegar water, so that there be an ounce of both and a dram of thutic of Alexandria well quenched, and of these together a drop put in the eyes helps the sight. And if in the said water composed of the said two waters be sodden a dram of castoreum, it would be a marvelous thing against the falling evil and is a specifically proper one. Aristotle says these things in De Qualitate Virtutum. Master Peter of Spain, who was a solemn cleric, says that if euphrasy is medled with fenell, rue, vervain, rellydon, betony, and capilli veneris, and all together it helps marvelously to preserve and fortify the sight, and wastes the redness and pain of the eyes.\"\n\nDepiction of plant: decorative border: people threatened by a monster (?)\n\nFlammula is an herb so named because it is hot and burns as\n\n(Note: The text seems to be incomplete at the end, as there is no closing punctuation or clear indication of the end of the text.)\nTo make a cautery without bleeding, stamp this herb; and apply it to the part you wish to affect, leaving it there for a day and a night. The skin will be burned and scorched to the south.\n\nTo break down an abscess filled with pus that has a hard skin over it, bruise this herb with oil and apply it. This oil is mixed with it to moisten it because the herb will not moisten the place too much.\n\nFor quartan fever, gout, and arterial afflictions, and against the passion of the liver, do this: set it in the sun for thirty or forty days. This must be used in food or other ways to the quantity of three drams. This oil is effective outdoors against gout, the passion of the liver, and strangury and dysury, and against the stone if administered by enema.\n\nFerrum goes by the name of iron, and its scales and ben are of one virtue. This form of iron is hot and dry in the second degree.\nThe scales of iron are called squama ferri in Latin: It is that which flies off the iron when it is forged. But the part of iron called ferruggo is that which remains and clings in the furnace where iron is heated and forged. It has the property to soften and dry\n\nTo soften and unbind the milk/drink the wine that quenches hot iron when it is quenched.\n\nAgainst opylacyon of the milk from long continuance, take two drams of very fine powder of iron filings with warm wine. It will produce vinegar in great quantity and vomit so much that death follows. And to delay this strength, water that has been tempered with diammonia a night abates and restrains the vomiting. This witnesses Dioscorides, but this manner of vomiting is too dangerous.\n\nAgainst dysenteries, confit very fine powder of iron filings with the juice of tansy. Let the patient take cotton and wet it in it, and lay it on the sore. It is a good remedy.\n\nAgainst tenasmon, that is costiveness, and against a bloody flux of the womb, heat the iron filings.\nThe following substance, called yren, is very hot and drops heavily upon it. Let the packet receive its smoke or fumes at the bottom. According to Dioscorides, hot burning yren quenched in water or wine, the said water or wine, are good for a long-lasting flux of the womb and for sores of the bowels, as well as for the aposteme of the lungs and for the removal of the stomach. The substance stops excessive flowering in women, but it causes stomach pain.\n\nIf an ointment is made from it on the place where the blood falls, it causes them to grow again.\n\nFumus terre is hot in the first degree and dry in the second. It is called Fumus terre because it is generated from a hot, fumosy fountain rising from the earth and because it comes out of the earth in great quantity, like smoke. This thick or coarse smoke or fume is effective for:\n\nFor scabbes. Take oil of nuts and powder of senna and add a good quantity of juice of fumiterre to it and anoint the scabbes with it. And if the juice be lacking.\n\"drunken with sugar and warm water or the juice of fennel twice or thrice in a week, it purges the humors that cause scabbes.\nAgainst dropsy called leucoflamence. The juice of this herb mixed with two drams of powder of esula and drunken with warm water or a syrup made of the juice of fennel or the juice of esula boiled with sugar is very good.\nFor gout arthritis. Take two ounces of hermodacts with the juice of fumeterre. And this herb boiled and laid on the foot is good.\nFor humors of melancholy in the stomach. And for opacity of the milk and liver caused by cold, Take this juice with sugar and drink it with warm water. It is to be noted that some take this juice at evening and some in the morning, and some take it alone without anything added, and some put something to it. But it ought to be taken at night, and some what put to it that wastes wind, as fennel seed or mastic.\"\n\nFumiterre wastes and dissolves windy humors. It comforts the stomach and caused appetite and un-stops [sic]\"\nThe juice of the liver and milk and promotes flowers retained in women. The juice of it cleanses the blood and specifically, if mixed with mirabolani. Dioscorides states that fumiterre heals the body of all rottenness by its property.\n\nDescription of the plant:\nFilipendula, an herb otherwise called fisalides, is hot and dry in the third degree. The root is primarily used in medicine and should be gathered in harvest time and may be kept for ten years in strength. It has diuretic virtue by its qualities and substance.\n\nAgainst pain in the bladder, and lethargy, for strangury, dysuria, and passive passion, drink wine that the powder of it is soaked in or an electuary of two parts of it and the third of Saxifrage.\n\nAgainst pain in the stomach caused by cold, take the powder in food, and the same is good against falling evil.\n\nAgainst pain of the breath called asthma caused by cold, take the powder with powder of ginger in food and drinks, and for the same take the powder.\nFor colic and orpment powder on the coals, have the patient inhale the smoke at the mouth. It is very effective.\nFor passing a passion, make a clyster with salt water in which the powder is boiled with oil and honey.\nFranklin Tree, or fig-tree, is a shrub. It is cold and dry in the second degree. The bark and seeds, and a gummy thing that grows out of it in the manner of a mushroom, are good for medicine.\nAgainst a flux of the womb after purgation, make a fomentation with rain water in which the bark and this gummy thing are boiled.\nAgainst vomiting caused by weakness of the retention, take the powder with rain water. If it is due to sharpening of humors, take the bark of the mushroom, boiled in vinegar, and use a sponge soaked in it under the stomach.\nFor pain of hardness of the milk, let the patient use the wine or water in which the bark of the ash is boiled.\nTo check lechery, use the seeds of the ash.\nelectuaries and the same seeds crushed for dyasatirio for the same cause, or if eaten by themselves, it helps and comforts. If branches of asafoetida are bruised and placed upon long sores and pimples, it heals them. If a dragme and half of the bark are bruised in wine, it purges fetid humors. And if laid on broken bones, it reunites and knits them.\n\nDescription of plant:\nFennel is hot and dry in the second degree. It has diuretic virtue by the swiftness of substance and qualities. The leaves, rinds, and root are good in medicine, but when marjoram is found in recipes, it is the seed of fennel. In colics and eye medicines, the juice of the root rinds is best. The roots are not to be used unless expressly stated. The rinds of the roots are gathered at the beginning of vere (spring) and kept half a year. The seeds are gathered at the beginning of harvest and may be kept three years.\n\nAgainst stopping of the milk and letthargy and the stone caused by hot humors.\nTake the water that the rind says is used for diseases, sodden or raw, in a manner of a plaster.\n\nThe same water or wine eases the pain of the stomach caused by cold or winds, and similarly, the powder of the seed.\n\nFor leprosy and dropsy, take in dragges of hermodates and as much esula sodden in the juice of fennel roots. Strain it and use it at evening or when the stomach is full, or fasting in the morning.\n\nFor the webbed eye or itch, set the juice of fennel in a brass vessel and heat it in the sun for fourteen nights, then make it into a collyrium. For the itch, make this certain experiment: take good aloes and mix it with fennel juice.\n\nFenugreek is hot and dry, but it is less dry than hot and has the property to ripen and loosen.\n\nTo ripen apothecary's measures, take the meal of fenugreek mixed with white of an egg and apply it. To ripen and break it, take the meal of it with terbentine. The herb also sodden in oil.\nLay the herb on it. Against hardness of the milk, lay the herb in oil for 15 days and then boil and strain it. Apply wax and meal to the strained mixture and make an ointment. This same is good for ripening boils.\n\nFor apostumes in the breast, fill a bag with fenugreek meal and boil it in water that bismuth was soaked in. Apply it frequently to the place.\n\nAgainst apostume of the stomach and bowels, boil fenugreek meal with water that malmortar was soaked in and apply it. This is not good for apostumes of the breast because it is too hot.\n\nFennel is ferulia. It is a common herb. The Greeks call it petroselinum.\n\nAgainst all rottenness or stinking in the body, set rotes of fennel and wormwood in wine of each two drams and it will help marvelously.\n\nFor a sickness that children have when they are loose and somewhat fall to their foundation, bruise the fennel roots with oil and apply it plaster-wise.\nFor hardness of the milk, the drink that has the root of ferulia is soaked in often. Soften the milk and alleviate the pain by frequently soaking and straining it.\n\nFor ache of the eyes and joints, mix the root of ferulia with grease and apply it gently.\n\nFor the same ailment.\n\nFor flux of the womb, take the roots of ferulia, roses, wild cresses, fig tree leaves, and chamomile flowers of each, grind them together, and steep them in rainwater until the water is half evaporated. Then receive the smoke and wash the affected area in the same water.\n\nTo draw out thorn or other foreign matter pricked in the flesh, take the root of ferulia and the tip of a fennel root mixed with honey, simmer it in a pan until it thickens, and apply it to the affected area. It will draw it out.\n\nFragaria is an herb called strawberry. It grows in woods and meadows, and shady places, and is primarily good against all evils of the milk. The juice thereof\ndrunken with honey profit abundantly. For those who breathe with pain, as if signing. The juice of it take in drink with white pepper; strawberries eat help colicky persons / comfort the stomach / and quench thirst\n\nDescription of plant:\nFistularia is an herb, some call it taglossana. This herb is like marjoram, but it is greener and has a yellow root as five-leaved grass. The root is small and brown. It is primarily good to heal fistulas. If the herb is bruised and applied to the sore, or the juice put into the hole of the sore. The powder of this herb laid on wounds binds and resorbs mightily.\n\nDescription of plant:\nFasolis are called beans and are hot in the middle of the second degree and moist at the end of the same. They are known to be moist because they do not dry out like other beans, and though they dry, yet they may not be kept long. And therefore they breed course and gross humors, and swelling winds, and engender horrible dreams, and troubles. There\nThe reasons why some are white and others brown. And the white are moist and less hot, therefore they have coarse nourishment and hard digestion, engendering phlegmatic humors. To make them soft, they must be soaked in water and boiled out of their husks, then soaked in water and oil, and common salt, organum, cumin, and pepper added and eaten. When the white beans sprout and turn green, they should be purged from their husks and eaten with salt, orygan, cumin, pepper, and strong wine. The brown beans are less moist than the white, and therefore they perform greater functions.\n\nDescription of plant:\nFaba inversa is an herb that has thick and large leaves, is fat, and has a white root. It is hot and dry.\n\nFor hot ailments, crush these leaves with fresh pork fat, make a paste, and apply it. It alleviates pain, ripens it, and wastes the heat.\n\nTo heal a burning sensation, mix the juice of this herb with rose oil and anoint the area.\n\nDescription of:\nFaba beans are common. They come in various kinds according to color and heat. Some are eaten green and others dry when they are old and shriveled. The green ones are cold and moist in the first degree, and they produce nourishing humors of great and raw substance, causing winds in the upper parts of the womb, and therefore they cause the stomach to be green. Dry beans are cold and dry in the first degree. They engender blood less harmfully and nourish better than barley for two reasons. One reason is because they are of gross and thick substance and remain longer in the middle; barley has a swift substance and is light and departs immediately from the middle, and therefore it nourishes little. The second reason is because the beans cause many great winds that swell the flesh like leaven does the dough. And therefore they breed fumes in the womb that move into the head and brain and harm them, causing many strange dreams. And because beans, by their nature, breed winds, they cannot be taken.\nGalien states that beans, used in food, cause swelling and are difficult to digest. However, by medicine, they help to expel the humors of the breast and lungs, as they possess the ability to cleanse and scour. Therefore, they do not remain in the stomach as long as other courses do. They have the power to cleanse and scour the skin outward if it is frequently washed with bean meal. If applied to breast or genital areas as a plaster, they will spread and dissolve the matter. All this is due to their properties in the pit, for the rind is unyielding and has no cleansing power. We cook the leaves with the rinds in vine husks or cods, and without them. Those who are boiled or dressed with husks or cods swell and are difficult to digest due to the unyielding and dryness of the husks, which hinders them from easily leaving the belly, and the long stay there necessarily breeds winds. Those who\nDressed without husks swells less and is digested more quickly. If dressed with hot things like pepper, ginger, or almond oil, it is a perfect medicine to stimulate lechery. If put in a potage with mint, calamus, or common, their wind is lessened. Those roasted are less windy but hard to digest. If put in water after roasting and eaten with mints, orygan, and common, they lessen part of their windiness. Dioscorides says young beans do not irritate the stomach more than old ones.\n\nIf beans are mixed with meal of figs, it helps the earache that follows if applied carefully.\n\nIf they are bruised or chewed and laid to the temples, they let the humors fall into the eyes.\n\nIf a bean is split in two and one half is placed at a horseleech's bite site, it will stop the bleeding. They soften the hard breasts with curdled milk placed on them.\n\nIf the beans are:\nMix an egg yolk and old oil to dissolve and soften kernel. For a sovereign remedy's foundation, take very finely ground black beans and sift them well, then sprinkle the powder on the foundation and put it back in. Heat the meal in a pan and mix it with white wine until it thickens. Spread it on a linen cloth plaster-like and apply it as hot as possible to the foundation, removing it twice or thrice a day and renewing it. You will be healed.\n\nDepiction of plant: Fungi are mushrooms. They are cold and moist in the third degree, as shown by their violent moisture. There are two kinds: one deadly and repels those who eat them and are called toadstools, and the other does not. The non-deadly ones have a thick, slimy moisture that is recalcitrant to digestion and are harmful and dreadful to eat. Therefore, it is good to avoid them. Those who eat them.\nAnd fear not to fall into inconvenience, set them in water and meld them with ginger, pepper, caraway, calamus, and such other spices. Then dry drink old wine, pure and strong. And those of cold complexion, after them take green ginger, dittany, peppery root, and recule. The deadly mushrooms are of various actions according to their varieties, and sleep by their excessive cold and moisture in the fourth degree, some by their sliminess causing opacity and stopping in the ways and pores, & breed boisterous humors that run from one member to another, some by the evil quality of the place they grow in, as in rusty iron, rotten cloth or wood, or nearly the hole that serpents breed in, or they that grow by great trees that have glutinous humors, & froth. The signs of the deadly ones is a slimy softness, as if they were puffed and of thick substance. And if any eat them unwittingly, they will rot.\nThe best remedy is to eat pepper or drink nitre with oil or asses with vinegar or cockle dirt or hen dirt with vinegar and honey. The decotion of calamint of orygan of isope and other like is good, as is capers, rue, comfrey, peper, caraway, oil of camomile, and mastike, for they help greatly.\n\nDescription of plant: Ferula is an herb much like fennel but it is taller and grows in great quantity in a load called Calabre.\n\nDescription of plant: Flex masculus is taller and grows not so high as the other. The root of it is forked in various twigges and braunches and spreads on the earth For falling of the hair, stamp the root and set it in water until the third part of the water is wasted and make lye therewith and wash the head often and it will cause the hair to grow.\n\nDescription of substance: Fuligo is the soot that cleaves and fastens to the chimney of the smoke of wood. If this soot is put in and powdered and crushed or scorched and concocted with oil of nuts and quicklime.\n\"Silver put to it quenched with human spittle and an ointment made therewith heals sore wounds and spreading it on tetters is proven.\n\nDepiction of fig tree.\nFig ben figs, some call them coryces. There are white and black figs that say the fig is the best fruit of all fruits and that Nurse nourishes best, nevertheless, by their moistness they engender gross humors. The fig is hot and dry in nature. But there is great diversity in the heat and dryness of figs according to their various natures; for some are wild and some tame. The tame is in two manners, both green and dry. Also, green figs are in two manners.\n\nSome are perfectly ripe and some not: The one which is raw and not perfectly ripe is less hot and more dry because the earthy parts have the most might, & yet they have hidden humors which give them a sharpness and dryness in the second degree. Ipocras says that the longer the fig is or it is ripe, the bigger it is and less hot. If they are boiled and laid upon corn kernels and hard knots, \"\nDissolve and spread them. If they are mixed with nitre and vinegar, they are good for fistulas and blains in the head. If they are mixed with honey, they will heal the biting of a dog and slimy sores. If they are mixed with branches of wild poppy, they draw broken bones out of wounds. If they are mixed with wax, they spread and waste apostumes.\n\nThe fig perfectly ripe that is yet green and not dry is hot in the middle of the first degree. It is composed of three things. The rind or skin, the seed and the pit or meat. The seed is of no more nourishing than gravel or stones. The rind very dry and is hard to digest. The pit called the meat of the fig, is the nourishing part. And Dioscorides says that they quench superfluous heat and thirst and provoke sweat.\n\nDry figs are hot in the beginning of the second degree and dry in the middle of the first, and therefore the chafe, and cause thirst and turn into choleric humors. And nevertheless they are most effective.\nNourishing all other fruits nourishes least, but if they find humors in the stomach, they digest it lightly and turn it into good humors, cleansing the body of all ill humors. They provoke urine and cleanse the breast and the lungs, the kidneys and the bladder of gross humors. Yet they are not exempt from inflammacy and windiness, but they breed some or little. And whoever wishes to avoid this, let him fast and after them eat calamus, amaranth, or ginger, or such other things if you are of a moist complexion. But if you are coleric, eat oxalicra. And if they have better nourishing properties and breed cleaner blood, eat figs with small nuts or walnuts.\n\nIf they are cooked with isope, they cleanse the kidneys and heal the old cough.\n\nGargarism made with the decotion of figs spreads and wastes apostumes in the pipes of the lungs and in the sides of the tongue, if cooked in wine and taken in a clyster, they appease ache.\nThe womb is caused by gross humors. If soaked with gourds and fenugeek and laid to rest, they lose and waste it. Thus ends the herbs beginning with. Garofilis, or claws, are hot and dry in the third degree, except for corruption. They must be kept in places not too moist or too dry. In moist places, they will rot, and in dry places, they will be somewhat smooth and hollow in their nature, which puts out any moisture when pressed with the fingers. The fingers' nails are crushed and counterfeit in this manner. They are put in a moist vessel or in a wet cloth, and then dried in the air because the moisture should not appear, but they are known by their saucer and by their putting out more liquor than the good, and are not smooth nor flat. A small powder of good cloves is infused with vinegar and sweet wine, and then nasty clothes are bound in a cloth, and put in the said infusion all night, and they take the humor of the clothes.\nThe sharp and sweet taste of cloves can barely be known at the beginning. The sharp taste is more outside than inside, for if you feel the inner part with your tongue, you will feel little or no sharpness, and they cannot last more than twenty days. Cloves have the power to comfort with their good smell, and they have the power to divide and dissolve humors with their qualities.\n\nTo comfort digestion, take the wine that cloves are soaked in, and fenel seed is boiled in.\n\nTo prevent breathlessness caused by cold, lay dragarant in barley water all night until the water becomes glutinous, then add powdered cloves and gum arabic in the same water, make pills and hold them under the tongue for a while before swallowing.\n\nTo comfort the brain, use the broth that they are boiled in and put it in the nose.\n\nAgainst a flux of the womb caused by the sharpness of medicines, and when squamony cleaves to the sides and sinews of the stomach, and against colic vomiting, take 9 or 10.\nCloves in a vial of rose water and mastic. Let the patient use it to warm their blood. Against the pain of the heart and the swelling that cloves grow on, and the galangal, have the virtue of cloves, but cloves are stronger and the leaves next to them, and then the wood of cloves.\n\nDepiction of plant:\n\nGencian is hot and dry in the third degree. It is an herb so named, for the root is good in medicines, not the herb itself. It is gathered at the end of the year and dried in the sun, and may be kept good for three years. Choose that which is stiff and smooth and has a yellow color, and which does not powder when broken, and is not full of small holes. It has the virtue to withdraw corrupt and waste humors, and to open the passages, for it is diuretic.\n\nAgainst the pain of the breath called, [---]\n\nAgainst epilepsy, take the powder of gencian with wild sage juice.\n\nSpread powder of gencian on the sore and drink the same with mint juice.\n\nDepiction of [---]\nGalinge is hot and dry in the second degree. Some say it is a tree, some say a bush or a shrub. Dioscorides says it is a root found beside a tree in India and in Persia, which has a manner of root loaded with earth. It may be kept five years without corruption. Galinge is to be taken that has a brown color and henna after the manner thereof, and has a sharp savour. That which is white and light is to be refused. It has virtue to comfort by the soft savour thereof, and has might to spread, consume, and waste humours by the qualities thereof. It is counterfeited by the roots of bistorte and reds, but they are soon known, for the root of reds is very rank, and the root of bistorte is rank, but galinge is sharp and of soft savour.\n\nTo comfort digestion and against pain of the stomach caused by cold or wind, drink the wine that it is soaked in.\n\nTo comfort the brain, put it in the nostrils.\n\nFor passion of the [reproductive system]\nherte and swallow the powder of galbanum with juice of borage. It is very good.\n\nGalbanum is hot and dry in the third degree and moist in the first. Some say it is a gum, but as Dioscorides says, it is the tears of a tree called ferula. In summer, a liquid drops out of the plants that solidifies against them, and some clip the twig because it will drop more. Some mix it thus: they put little pieces among it. Some mix good galbanum with much colophony and white beans that have been crushed.\n\nGalbanum, which is white and pure like amber, is best and can be kept for a long time. It has the power to draw and dissolve humors and to soften, ripen, and unbind.\n\n[Against letting of the breath called asthma.] Take two drams of galbanum with a raw egg or with barley water.\n\n[Against litargy.] Place galbanum on hot coals and let the patient take the smoke at his nether end with a funnel.\n\n[Against hardness of the milk.] Lay it out for three nights in vinegar.\nMake a decotion and strain it. Put the straining in a clean vessel with wax and oil. Make a plaster that galbanum surmounts, or make a syrup that wax surmounts in quantity of galbanum. But the best is to make an ointment between soronie and plaster.\n\nTo break and ripen apostumes, lay it on them.\n\nFor the toothache, wrap galbanum in wax and lay it about the tooth, but let the wax be outside because of the taste of galbanum. However, before it is put to use, it ought to be cleansed in this manner. First, clean it and scrape it within and take away the bark. To make it cleaner, strain it through a linen cloth. Dioscorides says that it ought to be boiled in warm water, and that which floats above should be cast away. Or otherwise, put galbanum in a linen cloth and boil it in water, and that which is good will come out and the bad will remain in the cloth.\n\nFor worms in the womb, make pills of galbanum and anoint them with honey, & use them. You may use iii or iv.\nThis is a coming gomme called arabic gum. It is hot and moist in the first degree and has the complexity and nature of a dragant. Arabic gum is named as such because large quantities of it are found in Arabia. There are three manners of it: one is white and clear, and that is the best and should be used in cold medicines, specifically in an electuary called cold dragagant. The other two manners of arabic gum are yellow and brown. The clearest is best. These two manners of arabic gum are to be used in hot medicines that arabic gum is written in or gum sarsaparilla. It may be kept long. If it is found in receipts that you take gum without other things added, it is to be called arabic gum. It has the virtue to release moisture, to soothe, and to join.\n\nAgainst sharpness and dryness of the tongue, put this gum in water until the water becomes slimy. With that slime, moisten and rub the tongue, or bind the gum in a thin linen cloth and put it in water until it begins to melt.\nsame clothe rubbe the tongue it wyl take away the vyce therof.\n\u00b6 For vomyte caused of retentyue weyke\u00a6nesse / take the powdre of gomme and pow\u00a6dre of canell.\n\u00b6 For them that spet blode yf it come of ye membres in the bulke / sethe veray small powdre of this go\u0304me in iuce of plantayne and with all togyder make pylles and lete the pacyent holde them vnder his tongue tyll they be releuted and softe / and than swalowe them / and lete these pylles be co\u0304\u00a6fycte in water that dragagant hath lyen in / in suche quantyte that the water beco\u2223me glewy and thycke / and put therto pow\u00a6dre of amido\u0304 or penettes But yf this blode come of ye nourysshynge me\u0304bres / as ye sto\u2223make / the lyuer / the mylte / and the bowel\u00a6les / this powdre ought to be taken with iuce of plantayne or with water that dra\u2223gagant hath soked in\n\u00b6 Agaynst blody fluxe of the wombe sethe this powdre in rose water / or rayne water and drynke it. Or gyue this powdre in meates with powdre of mommye. Mom\u2223mye is the powdre that abydeth in the se\u2223pultures of\nFor treating fluxes, use gum arabic that has been mixed with spices, following Jewish custom, to preserve the bodies of great lords from decay. For flux caused by the lower intestines, remove this gum with turmeric or pigeon powder and give the powder to the patient in their food. If the flux is caused by the nose, use this gum powder with mommy powder and apply it to the nose.\n\nFor nosebleeds, mix this gum powder with bole armeniac and rose water to make a plaster for the temples. It is also effective for a nose flux; use gum powder with mommy powder and apply it to the nose.\n\nAgainst all coldness and dryness of the breast, the water in which gum arabic is boiled is beneficial.\n\nGarofilatum is an herb that is hot and dry in the second degree.\n\nThere is a difference between garofilatum and garofilata. Garofilatum is a preparation made from cloves, but garofilata is a common herb called geloffre or sanemonde. Its root has a clove-like scent.\nThis herb has more virtue in its leaves than in the routine, and the leaves should be put in medicines, not the routine. It has more virtue green than dry, and can be kept for only one year, having the strength to spread, waste, and release humors, and also to open the veins of the body.\n\nAgainst similar passion, set it in salt water and lay it pastywise to the belly behind and before.\n\nTo slow menstruation, wash the natural parts with wine in which this herb is soaked. And with the same herb soaked in oil of muscat, make a suppository.\n\nTo comfort digestion and for pain in the stomach and bowels caused by cold humors or winds, drink the wine that it is soaked in.\n\nGith is an herb hot and dry in the second degree. It grows in wheat and has black seeds triangular or sided, and is called herba Indica, but the masters call it Nigella, as shown hereafter. N. This seed has the virtue to provoke urine because it is somewhat bitter, and it has the virtue to disperse.\nFor stopping the vains of milk and liver, and allowing free flow of bile, and for easing passion or gnawing in the belly, and against pain in the stomach caused by wind. For all these things, take the wine as stated, and also of the powder in meals.\n\nFor swollen hemorrhoids. Steep the powder in tansy juice and wet cotton in it, then apply it.\n\nFor worms in the bowels, take this powder with honey and of the same powder make a plaster with wormwood juice, and apply it about the navel.\n\nFor worms in the ears, make a confection with arsenic or persicaria juice, and put it in the ears.\n\nGranum solis, an herb so called, and so is the seed, and is also called millet solis, that is all one millet solis and granum solis. This seed is called gramyll in French and gromyll in English, and it is clear and white shining. Therefore it is called grain of the sun and it may be kept for ten years. It has the following properties:\nThe wine made from vryne stops its conduits and heals strangury and dysury. The powder of this wine, put in food, helps against yellow passing and is greatly used.\n\nGallitricu\u0304 is a herb that grows in sandy and dry places, also named centrum gally. It cleanses and purifies the matrix if a woman bathes often with it or washes herself with the water in which it is soaked. For the stone, give juice of this herb to drink to break it miraculously. The seed of it, combined with fenell's juice, cleanses the eyes filled with filth. For the pain in the feet and legs and for shriveled sinews, let the patient be often anointed with the juice of this herb, as it helps much.\n\nGall nuts are cold and dry in the second degree. They are the fruit of oaks. Some of them are large and smooth on the outside.\nFor the flux of the womb, make a paste of powder of gallnuts with the yolk of an egg and vinegar. Apply it to the reins and the nether part of the belly. Galle nuts soaked in rainwater and the patient's belly bathed with it is very effective. If the flux is bloody and caused by vice of the lower bowels, the water in which powder of gallnuts is boiled and strained helps much.\n\nFor vomiting caused by weakness of the retentive powers or by an abundance of corporeal humors, set galle nuts in vinegar, wet a sponge in the same, and apply it to the stomach. To stop menstruation, the person should bathe in rainwater that gallnuts are boiled in, or mix the powder with plantain juice and put it in the appropriate conduit or make a suppository of stiff substance and put it in, or wet cotton in the same juice and put it to the place.\n\nFor bleeding at the nose, combine this powder with juice of bursa pastoris.\nMake a tent of it and place it in the nose, lay a plaster to the temples made of gall nuts with white of an egg. Powder of gall nuts applied to wounds heals and reabsorbs them.\n\nTo dye hair black that is white or gray, take heavy gall nuts not full of holes and heat them in oil and squeeze them well between two clothes until they are well swollen and black. Take them out of the oil and let them dry, then make fine powder of them. Then take the bark of black walnuts and crush it well and put it in rainwater and let it simmer, then add the powder made of gall nuts and use the same decotion to anoint the beard or hair, let them dry alone, and then wash them with warm water so the skin is not stained nor your hands.\n\nGenestula is an herb similar to broom, but it is smaller with fewer branches and twigs and has a white flower and a red seed like burst or fragrant or knotgrass, which are all one but genestula has a yellow flower. It is cold.\nTo restrain excessive menstruation, the woman should be bathed in water infused with this herb or mix the juice of plantain with the genista herb and make a suppository. Alternatively, make a pessary from the aforementioned powder and juice.\n\nFor bleeding, the same bath is beneficial. The rends should also be used in medicines.\n\nGenista is a common herb. The leaves\n\nAgainst the stone and other obstructions of the urinary system such as strangury, painful passage or gnawing in the belly:\n\nTake two drams of powder of broom steeped in old white wine, fasting, and it dissolves the stone and purges the gravel from the kidneys, and alleviates let-go of urine and abdominal pain.\n\nAgainst corns, give the patient in the morning, fasting, to drink two ounces of water of broomflowers, called, and it will purge the humors downward, and waste and heal them without breaking outward, and also small corns in any location, or take green or dry broomflowers and meld them.\nwith meale and make cakes in a frying pan and eat them or set the flowers of brome in water and put the same water in the patient's wine, it will do him great ease.\n\nGramee is a common herb; it has leaves like grass of the field, but it is somewhat sharper, and has a root that spreads far on the earth, and has various names. It has virtue against the pain of the milk, if the flowers are stamped and a plaster made and laid to the milk, it will heal it.\n\nFor worms in the belly, steep this herb with the root in water or chew it and drink it, it is good for little children who cannot take bitter things. Also, authors say that it uncloses the conduits of the milk, of the liver, and of the reins, and specifically the root. And it is not greatly hot nor cold.\n\nGalia muscata is of hot and dry complexion; some say it is a fruit but it is a confectio made of sweet smelling things with musk. And is used in many ways to conforte.\n\nTo comfort the belly, take the seeds of anise and boil them in wine, and drink it; or take the seeds of coriander and boil them in vinegar and drink it; or take the seeds of fennel and boil them in milk and drink it; or take the seeds of cumin and boil them in wine and drink it; or take the seeds of dill and boil them in vinegar and drink it; or take the seeds of caraway and boil them in wine and drink it; or take the seeds of anis star and boil them in wine and drink it; or take the seeds of poppy and boil them in wine and drink the decoction; or take the seeds of sesame and boil them in milk and drink it; or take the seeds of fenugreek and boil them in milk and drink it.\n\nGramee is a common herb; its leaves are like grass of the field, but it is somewhat sharper, and has a root that spreads far on the earth. It has various names and the virtue to alleviate the pain of the milk. If the flowers are stamped and a plaster made, it will heal the milk.\n\nFor worms in the belly, steep the herb with the root in water or chew it and drink it. It is good for little children who cannot take bitter things. The root is also said to unclose the conduits of the milk, of the liver, and of the reins.\n\nGalia muscata is a confectio made of sweet smelling things with musk and is of hot and dry complexion.\nThe stomach and to alleviate the pain caused by winds, drink the wine that it is soaked in, and it will heal. Proven.\n\nGras is an herb that grows in a country called Lucania, and it has a marble color with four reed-like leaves. It is good for those who have scurvy. If this herb is boiled with bear's grease and applied to him, he will be healed in three days.\n\nGum elempni is the gum of a tree that the Syrians call elempni. They also call it gum dolore or gum of lemons. Some say that it is the gum of fenell, but that is not true. For it is the gum of a tree that bears lemons beyond the sea. In summer, a substance drops out of these trees, as rosin drops out of pine trees, but they only drop a little, and therefore the Syrians counterfeit it by mixing it with other gums and make it in round figures. This gum elempni has great virtue and good odor, when it is broken or cracked, it is clear and bright within and is like amber.\nfrankincense. It has the power to heal and mend, as well as keep members from rotting.\n\nTo heal old or new sores, make this ointment. Combine gum elecampane, borax, turpentine, and beeswax, and use it. For new wounds, combine gum turpentine with rose oil, and first place the wounds in vinegar. Heat and handle them well for three hours, then put them in the milk of a red cow and heat and handle again for an hour. Clean the wounds from the milk, and put them in a vessel of glass to keep.\n\nGrains that are broken or bruised, such as wheat or other grains not put in bread or paste, should be soaked in milk as frumenty is made. But if they are used excessively, they breed opacity and stopping in the liver and the milk, and cause stones in the kidneys and bladder, especially in those who have them.\nReines hot or otherwise due to aging. All greyness that is so eaten, the bigger they become, the more stopping they are, and therefore it is good to avoid excessive continuance of them.\n\nDescription of plant:\nGrysomules are fruits like peaches and are cold and moist in the second degree. They turn into course and gluey flesh that clings and fastens in the hollowness of the veins and in the liver, and therefore come often with long fevers. They are ill in all manners. And if they are used, they ought to be taken before all other foods, and when the stomach is empty. For if they are taken after food when the stomach is full, they will choke it, and forthwith be converted into sour humors and rottenness. And therefore, those who will eat them should avoid all inconveniences by fasting, and use mustard, and any seed, and strong old wine after them.\n\nDescription of plant:\nGRacia dei\n\nTranslation:\nReines are hot or otherwise due to aging. All greyness that is so eaten, the bigger they become, the more stopping they are, and therefore it is good to avoid excessive continuance of them.\n\nDescription of plant:\nGrysomules are fruits that resemble peaches and are cold and moist in the second degree. They turn into course and sticky flesh that adheres and fastens in the hollowness of the veins and in the liver, and therefore come often with long fevers. They are harmful in all respects. And if they are consumed, they should be taken before all other foods, and when the stomach is empty. For if they are taken after food when the stomach is full, they will choke it, and immediately be converted into sour humors and rottenness. And therefore, those who will consume them should avoid all inconveniences by fasting, and use mustard, and any seed, and strong old wine after them.\n\nDescription of plant:\nGRacia dei.\nthat is the grace, a herb that grows in moist and marshy places, has stalks like those of a square ruler and bears a white flower, growing upright like a branch. It has a hot and dry quality in the third degree and primarily has the power to purge phlegm, next colic and melancholic humors. If two ounces of the powdered leaves are taken with warm water, it causes a bloody flux of the belly through its violence. The remedy is: as soon as he who has taken it has been sufficiently at the chamber, he should wash his face with cold water, and it will stop. Therefore, it is called the grace of good for its benefits. However, he who administers it should know the strength of him who takes it, his age, region, and time. This herb is called \"golgemma.\"\n\nGolgemma is a hot and dry herb. The leaves and stalk are like those of citron, but the flower is like the flowers of roses. The flower and seeds are good in medicine. It has diuretic properties.\nFor virtue,, this remedy is for preventing or relieving venereal issues, be it dysury or strangury, and against excessive passion. Wine that is cooked in the sedes or the lees it is soaked in is beneficial.\n\nAgainst pain of the matrix caused by cold, and against thickening of milk and liver, take the wine that the sedes is cooked in.\n\nFor cold in the head coming with age, as from an excessive quantity of humors, boil this herb in water and make a decoction from it, washing the head with it. It is surprising that it has this property. It grows on hills and specifically in Prnaunce and around Montpellier.\n\nGelsasia is an herb resembling beasts, but its leaves are of three colors: red, green, and yellow. Some women gathered it and planted it in gardens.\n\nFor lunatics and those with falling evil, take three handfuls of the roots of Gelsasia, three handfuls of origan, and three handfuls of centory, bruise them together, and add thirty grains of pepper. Drink this mixture for three days.\nHermodats is a hot and dry herb in the third degree. Hermodats is an herb with round growths around it. Properly called hermodats, it is used in medicines. It is gathered in summer and renewed every year. The good ones are white and firm. They have the power to waste humors, divide and spread them, and have the ability to draw out and purge phlegm.\n\nAgainst arthritis, podagric condition, and ileitis, as well as all evils caused by phlegm, there is no remedy except for the medicine called benet, sharpened or strengthened with hermodats, and geralodion and theodoricon anacardium.\n\nAgainst all gout, take the juice of fenel with honey, and add two drams of hermodats to it.\n\nAgainst pain in the belly called ileitis, set honey in water so it does not clot or go out of the vessel, and add the honey with hermodats to it.\nTwo ounces of hermdates and one ounce of fenell seed make an electuary. Use it instead of medicine for benet. It is worth noting that two or three drams of hermdates laid at once upon sores heals the deep flesh.\n\nAgainst fistula, mix the powder of hermdates with soap. Make a plaster from it and put it in the fistula or anoint a plaster with it and put it in.\n\nThe herb or grass called herbe squinantyke is otherwise known as herb of the vine. It grows on hills and primarily on the sea side. It is small like grass for height. It bears flowers at all times. The flower of it is small and of a color like the rosemary flower, but less so. It should be gathered at the beginning of harvest and hung in the shade to dry. It may be kept for a year in strength but the newer it is, the better it is. It has the power to soothe, soften, withdraw, waste, and consume humors.\n\nAgainst apostume or swelling in the throat called squinancy, and also against all sicknesses caused by, use herb of the vine.\nThis herb, in great quantity, absorbs a large amount of moisture. Steep it in good old white wine in a new pot until it is half consumed. Cover the pot and make a gargle from it. That is, hold it in the mouth and bob it up and down without swallowing. This gargle, used various times, draws up a slimy film, similar to the glow of an egg. It has been proven by many people.\n\nHerb rabious, also called wartwort by some because it is good for warts or ringworms, is called face-leaf by others because its leaves resemble faces, but they are whiter. It grows in gardens and commonly among leeks and has a little white flower.\n\nFor the wrinkling of the belly, drink a cup that is an ounce and a half with as much wine. It will alleviate the pain immediately.\n\nAnoint warts or ringworms with the juice of this herb and they will disappear.\n\nFor canker or fistula, lay it on it and cast powder of this herb on the canker and it will heal it wonderfully, and also the...\niuce puts in to the fistula cleanses and heals remarkably.\nHerpillus is an herb like pea ache of the liver. The powder thereof, I drink, is for all the aforementioned things and the juice drunk also.\nFor biting of venomous beasts it is good, not only in powder or in juice, but also the herb boiled and laid thereon.\nFor headache anoint it with vinegar that this herb is boiled in and oil of roses put thereon.\nAgainst lethargy or frenzy it is good in the same manner. For vomiting of blood the quantity of 4 drams taken with wine is profitable much.\nHerba incensaria has a black root outside and within white and gummy, and a smell of incense. It grows on high mountains. The wine that it is boiled in is good against the looseness of the bowels, as strangury and dysentery. And also properly against the pain of the matrix and of the stomach if the causes come from cold.\nHerb paralysis, which some call arthites, grows where the feet or sides of hills are in watery places.\nplaces: The leaves of it are like the leaves of a tree, and it grows in a manner of a tree. It is primarily good for palsy, arthritis, and gouty people. And for those who fall from the high evil, called epilepsy, if eaten or its juice with honey made in syrup, or syrup made and drunk with the decotion of an herb called henbane.\n\nIV. Henbane (Ivsquiame) is of cold complexion in the third degree and dry in the second. It is also called cassylago and symphonia. The seeds thereof is called Iusquiamo, henbane, or cassilago, and they are in three manners: white, red, and black. The black one mortifies. The white and the red (reasonably) may be put in medicines. If henbane is found in medicines, it is to be known whether it shall be used inward or outward. For if it is inward, the seeds are to be had, and outwardly the herb. It has the power to restrain, to mortify, and to cause sleep. The seeds may be kept for ten years.\n\nTo cause sleep,\nSet this herb in water and use the same water to rinse your brows and temples. Place the herb on them playfully. Take a small powder of the seeds and mix it with the white of an egg, woman's milk, and violet. Make a paste and apply it to your forehead and temples.\n\nFor hot fetors, make a paste of this herb and apply it at the beginning. Alternatively, let the seeds be infused with honey and make a paste from it.\n\nFor a bloody flux of the womb, make a paste of the seeds with the white of an egg and violet. Apply it to the lower part of the belly and to the reins.\n\nAgainst pain caused by heat, bruise this herb and apply it to the affected area. It will ease the pain.\n\nThis herb, bruised, held between the teeth, and then applied to the toothache, will alleviate the pain immediately.\n\nAgainst toothache, place the seeds on hot coals. Let the patient inhale the smoke at his mouth and hold his mouth over water. You will see, as it were, small worms on the water. Also put this\n\n(Note: The text seems to be describing various uses of an herb for medicinal purposes. The herb is not identified in the text.)\nSede in a little hollow wax and lay it on, so that the powder lies against it, and it will quiet the ache.\nIf juice of this herb is put in the ears, it soothes the ache of them and kills the worms in them.\nAll plasters made of this herb with sheep's tongue and a little vinegar abate all manner of swellings.\nIf the root is boiled with vinegar to the third degree and the vinegar held hot in the mouth, it takes away toothache immediately.\nBind the henbane root to the tongue or hold it there and it will ease the pain.\nFor gout in the foot, this herb green bound to the foot soothes the pain quickly and is very effective.\n\nIsope is hot and dry in the third degree and is of two sorts, but they have one effect. Isope is also called asafoetida. This herb is common, and has virtue in the flower, leaves, and roots. It ought to be gathered when it bears flowers and dried in the shade so that no smoke comes to it. What it is.\nFor fluors and leaves, discard stalks and it can be kept for a year. It has the ability to disperse and waste humors and has a diuretic virtue to unstop the conduits of the urine, and has an attractive power.\n\nFor a cold cough, take wine that has been infused with yarrow and dried figs. For the same, the electuary of this herb called diasporus is good. The wine that has been infused with yarrow and fennel seeds is effective for pain in the bowels. A bath made of water in which yarrow is infused cleanses the matrix of superfluous cold humors. Or, for the same, a suppository or a tent made of powdered yarrow and oil of musk.\n\nAgainst cold rheum or palsy. Take the powder and the herb, warmed on a tile, and lay it plasterwise to the head. If you use powder, use it in a small bag; if you use the herb, use it in a linen cloth.\n\nFor the cough or hoarseness in the throat, if it has fallen. Steep yarrow in vinegar and gargle it in the throat without swallowing. Also lift the cough up with your finger and then put powdered yarrow.\nIsope flowers the coal members of the bulk. The second says that Isope gives remedy to the longs.\n\nDescription of plant:\nIris is an herb so named. It is hot and dry in the third degree. It is also named aaron and calamus foot. Some call it the priest's hood, for it has, as it were, a cape and a tongue in it, like serpentine of dragons, but serpentine is longer. It grows in moist places and dry and on hills and under hedges, and may be gathered in winter and summer. It has great virtue in the leaves, but more in the root, but yet it has most virtue in the knot, which is about the root. It is gathered and\n\nFor swelling of the ears. Steep this herb with the knots of the root and put it in wine and oil with common and parsley, and lay it to the ears.\n\nFor cold aposteme, lay this herb with the root and knots stomped in old grease, warm to the place. If the apostemes are new, it will heal them.\n\nFor great kernels called kings evil, while they are new, stamp this herb in old grease or bear's grease, and lay it on.\nFor emorroides or against all evil of the foundation. Set this herb and tapas barbe, and bathe the patient in the same. Or bind the herbs hot in a cloth and let him sit thereon.\n\nTo cause menstruation to flow, put the juice of this herb in the conduit with an instrument fit for it, or meld it with the medicine called benet, and then use it, or with cotton wet therein and so minstrue it.\n\nTo cleanse and scour the face and smooth the skin. Make fine powder of the knots that grow about the root of this herb and conjunct it with rose water, all wasted in the sun, four or five times, and then meld it with rose water, and anoint the face therewith. The powder of this herb or of the knots about the root laid upon sores heals the dead flesh.\n\nIris or ireos is hot and dry in the second degree. Iris and ireos are similar in virtue, leaves, and appearance of flowers, but Iris has a bluish-green flower, and ireos a white. But gladiolus and\nThe spatula is not like gladiolus, as gladiolus has a yellow flower and spatula has none. White iris has many names, such as gladiolus, sifo sifus, iris africana, craticion, and matricion. The root of iris is used and should be gathered at the end of vere and can be kept for two years in abundance. The roots of iris and white iris are put one for the other in medicines, as they are similar in strength and properties. This root has diuretic virtue and stops the codices of the liver and spleen, and also of the bladder and stomach pain. Drink the wine that this root is soaked in. The dry and powdered root of white iris heals dead flesh of wounds if applied thereon.\n\nFor the great web of the eye called panus, make a collyrium that is a thin thing to drop in the eyes.\n\nFor pain of the heart. Take the seeds of white iris.\nwith milk of an ass or goat and drink it warm / it will alleviate the pain. Ipoquistidos is cold and dry in the second degree. It is a type of mushroom that grows at the depiction of a tree, and is called the rose canine.\n\nAgainst flux of the womb caused by colic humour or feebleness of the retention, to restrain vomiting, lay the same to the stomach.\n\nTo restrain overflowing of me, depiction of a tree, for letting of urine as strangury, dysuria, and writhing of the womb called iliac passion. Take the wine that these seeds are soaked in. Of this herb is made oil in this manner. Set a pot in the earth & fasten a quill of brass or iron in the bottom.\n\nIpohistidos is cold and dry in the third degree. It is also called annifrouttes or arteotides. If ipohistidos be:\n\nAgainst flux of the womb caused by the squamony that clung to the synews and sides of the stomach and intestines. Steep ipohistidos seeds in water & bathe the patient in it, and rub the afflicted parts therein.\nTo make it work effectively, ensure the container is sealed tightly so nothing can exit except through the small opening at the bottom. Then, surround the pot with fire filled with wood. The oil will drop into the lower pot. Even if there is little oil, it holds great value. This oil is beneficial against fever quartan in the following way. Give it to the patient with their food or otherwise when the matter of the fever has been digested and causes gross humors. The fever must be caused by melancholic humor naturally, not by adjustment or burning of other humors.\n\nFor passing pain, give the patient this oil with wine and anoint the affected area.\n\nFor falling evil, anoint the patient's back with this oil.\n\nTo break a stone, put this oil in a towel wrapped around a tool called syringe.\n\nFor prolonged breathlessness caused by cold, give the patient this oil with their food or in another way or give it to them directly.\nIpericum is called St. John's wort. This herb is common and grows in plain fields and bushes, having many small holes in the leaves and bearing a yellow flower. It should be gathered in June or July when it flowers and hung in a shade to dry. If it is found in recipes to use jupiter's poison (ipericin) at the mouth, the flower is to be had. If it is to make a paste or ointment, all the herb is to be had, excluding the roots, for they are not needed.\n\nTo unstop all the ducts of the liver and the milk and to take away the stopping of bile as with strangury or dysentry, give the patient wine that it is soaked in.\n\nFor jaundice or pain in the stomach caused by long sickness, give the patient the wine that it is soaked in. Or meld this green herb with meal and let the patient eat it. Or eat the herb with an egg and let the patient continue it for 40 days.\n\nIpericum is an herb that is called mare's tail. Some call it tricamathia.\n/ other anabisit / other equi\u00a6lis exium / other equicialis / and other \n\u00b6 Agaynst blody flux of the wombe / dryn\u00a6ke ye iuce of this herbe and it wyll stau\u0304che it anone.\n\u00b6 For them that spette blode the iuce dron\u00a6ken is good / but it is better to chawe the herbe and to swalowe it by lytell & lytell.\nINantes and lambruske is al one wha\u0304 Inantes or Inanti is fou\u0304de in receptes it is ye floure. It ought to be gadred in the begynnynge of somer / and dryed in the sonne and this herbe may be kept two yeres in a drye place.\n\u00b6 For grete cough / sethe the floure therof\n in water or wyne / & lete the pacyent dryn\u2223ke the sayde brothe. Or make powdre of the floures and drynke it with wyne.\n\u00b6 For stronge cough of the stomake sethe the floures of Inantes or the rotes in wy\u2223ne & lete it be dronken fastynge to the quan\u00a6tyte of thre vnces.\ndepiction of plant\nIViubes be fruytes that be hote & dry in ye fyrst degre they nourysshe but lytell / & be of harde dygestyon they noye the stomake and brede flewme. But neuerthelesse whan\nThey quench and put out the heat of the blood, and those that are ripe take away its sharpness and dryness, and strengthen it and the lungs. Galen says that iuilibes helps to alleviate diseases rather than preserve health.\n\nDescription of plant:\nIndacus is an herb that has flowers like cool worts, and is the same one used for dye in a blue color. It is found in various places. This herb lays green upon wounds and soothes, cleanses the wounds.\n\nTo stop nosebleeds. Crush this herb and apply it to the temples, and it will stop the bleeding.\n\nDescription of plant:\nIna is an herb that has rough and small leaves nearly together almost without space, and spreads on the earth and has a yellow flower, and grows on hilly and sandy dry places, and always bears flowers. It is hot and dry in the third degree, and has aperitive and drying virtue by a bitter substance that it contains.\n\nAgainst dropsy at the first, and against liver opacity caused by cold.\nMake powder of this herb and give the patient two drams, fasting with warm wine.\nFor Arthritis gout, and against palsy and the falling evil called epilepsy and against letting of urine, and against paralyzing passions, let the patient drink the powder fasting with warm wine, or drink the juice of the herb and that is better.\nAgainst quartan fever, and for the falling evil called the malady quartan. Make syrup of the juice of this herb with as much white honey, and let the patient take it with water that the herb is soaked in. This syrup also is good against all remedies caused by cold.\nIncensary is an herb so called because it smells like frankincense. It has leaves like the herb amarusca or borage. It spreads on the ground and bears the number of six flowers in the middle, and they are yellow with a speck of white in the middle, and the flower grows not passing a finger length in height, and has a sweet taste like honey.\nDepiction of the plant:\nIt grows in clean places and courtesies.\nFor pain of the matrix and stomach, and against stopping of the liver and milky ways, bruise the flowers and leaves of this herb and mix with meal or concoct with juice of the same herb. Make thereof fritters or cakes, and use accordingly. If the juice is drunk or the herb eaten, it helps against strangury.\n\nIrubule is an herb resembling onions and grows in wild places and hedges.\n\nFor pain of the joints, steep this herb and the onion root in a goat's pottage with oil, and beat them together. Anoint the place of the ache with the resulting paste. It is good against tetters and freckles on the face, if the root is stopped and mixed with flour or meal of the grains called lupins, and used accordingly.\n\nImmolum album is an herb so named. It is clearer than Irubule, as a certain master Omer says, who found this herb. It has a black and round root, thick in manner of an onion.\n\nThe [description of the plant is omitted here]\n\nFor pain of the joints, heat this herb and the onion root in oil, and beat them together. Anoint the place of the ache with the resulting paste. It is good against tetters and freckles on the face, if the root is stopped and mixed with flour or meal of the lupins, and used accordingly.\n\nImmolum album is a clear herb, as Master Omer testifies, who discovered this herb. It has a black and round root, resembling an onion in texture.\nherbe and rotes therof stamped & layde to the matryce taketh away the pay\u2223ne meruaylously.\n\u00b6 Thus endeth the names of her\u00a6bes that begyn with. I.\ndepiction of plant\nLAudane is hote and drye in ye .iii degre / some say that it is the go\u0304\u2223me of a tre / but it is not so. But it is a partye of fatnesse that fal\u00a6leth in maner of a dewe vpon the trees and cleueth to them and waxeth thycke as lyme. They that of the countre bete it downe with thouges or cordes and take it of and wryngeth or pres\u00a6seth it & put in the sonne to drye. It is often medled with gotes tryttles or tordes / and other blacke powders. And it is co\u0304trefayt in so many maners that scantly in a pou\u0304de is co\u0304menly founde two vnces of true lau\u2223dane. That is to be chosen that is heui and blacke and stycketh to the handes as wax Laudane that is to blacke and powdreth whan it is handled is corrupt for oldnesse or there be to many thynges medled there with. It hath vertue to restrayne / to con\u2223forte / & to chauffe by the gleymynesse there of / and hath\nFor comfort, use the soft scent of it.\nFor a cold nose caused by a runny or blocked nose, make a tent of laudanum and place it in the nose. For the same, steep laudanum and roses together in rainwater, stop the mouth of the vessel, and when it is cool enough, let the patient inhale the steam from the water at the mouth, and with the same water wash their feet, as it greatly comforts all the senses.\nFor toothache when the teeth are loose or wobble in the jaw bone, mix laudanum and myrrh together and anoint the gums with it, which comforts and alleviates the pain.\nFor coldness of the matrix and for suffocation of the same, that is when the woman seems dead and in a swoon, due to the fume of the matrix that rises to the heart, let her inhale the smoke of laudanum beneath it, and then place it in its place. It greatly comforts and helps conception.\nTo raise a concealed matrix, let the woman inhale the smoke of laudanum at her mouth or\nFor pain of the stomach caused by cold, take at evening 5 pills of laudanum and a piston of powder of costus. Licorice is hot and temperately moist. It is the root of a little tree that is not too large or too small, and is yellow and does not powder when broken, and has green shoots. The juice of licorice has a self-healing property if it is made thus. If the root is green, bite it well and boil it in water until the water is wasted. Squeeze or press out the juice of the boiled roots and make round balls or pellets. Some counterfeit the juice in this manner; they make very fine powder of licorice and put powder of the aforementioned juice thereto, then boil it in water and honey, and then dry it in the sun. But this method of doing is not as delightful in taste nor as black.\n\nWater in which licorice or its juice is boiled is good against all sicknesses of the breast and for the aposteme of the ribs called pleurisy.\n\nThe wine it is boiled in is good against all.\nFor the same electuary, take a decoction of licorice root with honey. Licorice, chewed and held in the mouth on a cough, takes away throat and stomach roughness and eases thirst.\n\nThe stone of asafoetida is of a dry complexion, and so is the Armenian bole, but it is not determined to what degree the asafoetida stone is a variety of the earth. The asafoetida is made of the same substance. Because much is found in Armenia, it is not counterfeited.\n\nA person sits behind a table covered with stones.\n\nChoose the asafoetida stone that has a sky-colored hue and some golden colors within it. The one that is paler than the sky is earthy. The Armenian bole is more earthy, lighter, and whiter. They can be kept for a long time without corruption. These two stones purge and waste melancholic humors.\n\nFor melancholy, give these two stones sufficiently to soak in Senna water.\n\nFor a quartan fever, take them with the same decotion that purges melancholic humors.\n\nAgainst pain.\nFor heart pain called cardiac passion, take these stones with the fenel seed soaked in it.\n\nFor the pain of the heart called cardiac passion, give them with the juice of borage and the bone in the heart of a heart. These stones are good against all pains and diseases of melancholic humors. The powder of the said stones should be added to medicines after the decocctions are made, but not in the decocctions. And these stones must be washed; put two drams of powder of one of these stones in a stiff vessel, like a piece of silver, and put water to it and stir the said powder in the water until the water is troubled, and then cast the water out and put clean water to it and stir it again in the water .10 or .12 times until the water changes color little or nothing for the powder, and this should not be given in decocctions because it will sink to the bottom, nor before the decocctions but it may be mixed with that which you will give.\nGive the patient a spoonful of syrup or other drink, or give it in decotion form, especially when given to purge or evacuate melancholic humors.\nGive the decotion designed to purge or evacuate humors. And when the patient has taken it two or three times, take the powder of one of these stones as required, and in this way the azurite stone wonderfully purges melancholic humors.\nLilies are hot and moist. There are two ways: the wild and the tamed. There are lilies with red flowers, and this is best and has the most virtue. Others have yellow flowers. And the tamed ones have white flowers.\nIf they are mixed with grease and oil and applied to cold sores, they will ripen them.\nAgainst hardness, take a large quantity of a lily root with an herb called branchevaursina, mentioned before, and the root of malows or holy hock, and tread them all in wine and oil for twelve days. Then strain and heat and oil are added to it.\nTo make good color in the face, take the knots that grow around the root of wild lilies and dry them. Grind the dried knots into powder and temper the powder in rose water. Dry the mixture and serve it three or four times. Then use the same powder in rose water to anoint the face.\n\nTo take away excessive redness, take the knots around the wild lily root, if possible, while they are still green. Crush and mix them with chamomile, which is the scum of gold, and add powdered camphor in oil. Lastly, add quenched quicksilver and make an ointment. [\n\nLicium is hot and dry in the second degree. Some say it is a gum, but it is the juice of an herb also called licium. This herb is gathered at the beginning of summer and beaten, and the juice is wrung out and dried in the sun, and then it is called licium. Licium should be chosen that is pure, clear, and shining within.\nFor soft and dim eyes, keep it for five years. It is also known as occulus lucidus. Because it clears the eyes, especially for the web in the eye when new and against eye cancer caused by thick pus in the eye. Make licium into a small powder and mix it with rose water. Let it stand until the water is evaporated and dried up. Then put it in rose water again until it is dry as before, and repeat this process four or five times. Then mix the said powder in rose water and put it in the eye or use the powder alone. If the web is old, add a gum called sarcocole.\n\nAlso, mix licium with fennel juice and put it in a brass vessel. It will clear the eyes and is especially effective if the dimness comes from within.\n\nFor chipping or splits in the tongue or lips, and for wounds or hurts in the mouth, mix licium, penettes, and amidum in rose water. Anoint the affected areas with it. This is often proven by women of Salerno. Make a suppository.\nof licium in a feuer agew softeneth and de\u00a6parted it fro the feuer of the wombbe yf it be to ha\n\u00b6 Agaynst swellynge of ye gommes was\u2223she and rubbe them often wt lycour that licium is medled with.\n\u00b6 Agaynst frekens in the face / medle lici\u2223um and ceruse in egall quantyte togyder & anoynte the face therwith.\n\u00b6 Agaynst maladye of the matryce cau\u2223sed of colde. Make supposytory or tente of a medycyne called trifera mangna & vpon the supposytory or tente put the powdre of licium / and lay it to the place whan super\u00a6fluytees of humours habounde in the ma\u2223tryce / for it purgeth and dryeth it.\ndepiction of plant\nLIngua auis is ye sede of asshe trees that hath leues in maner of byr\u2223des tonges / and some call them keyes. It is hote and moyst in the fyrst degre / and whyle it is grene it hath grete vertue / and whan it is drye it hath none. This herbe hath vertue to moyst or quenche and remo\u00a6ue lechery yf it be soden with flesshe and eaten. For the same make electuary that ye rote of satyrion / dates / and fruyte called\nThis herb, called fisticus, is put in and mixed with honey and the juice of ashes. This herb, soaked in barley water and made into a paste, is good for those who are etchy or consumed, and for the same reason, the water it is soaked in is good, and if sugar is added to it, it is good for those who are dry in the breast. It is also good to clean wounds and to heal and fill the flesh. Some say that it is an herb that has leaves like a bird's tongue, but instead of it, ashes are used.\n\nLinosus is an herb called mercury-all and has many names according to various countries. It is called alguras, pastemon, agiliotes, altancus. It is hot and moist and is commonly cooked with meat and soup the broth. To relieve the womb, a clyster is made with the juice of it or the water it is cooked in, with oil, salt, and honey.\n\nAgainst the womb, mix the juice of mercury-all with the yolk of an egg and white wine, and wet cotton in it and wash it often with it.\n\nThe juice drops in.\nThe ears soothe their pain. Description of plant LAPACIUM is an herb called dock, and has many names. Some call the seed ematiphonos. It is hot and dry, and comes in three forms. There is lapacium dock with rough leaves, which is of most virtue. There is another with round leaves, which is of lesser virtue. And there is another that is tame, with black speckled leaves, which is best for medicines taken internally. This herb has the power to spread humors and to open veins.\n\nFor scabies, make this ointment: boil the juice of this herb with nutmeg oil and clear or liquid pitch. When they are softened, add powders of gravel of wine and chimney soot, and it is complete for scabies or tetters.\n\nFor ringworms and tetters, anoint with powder of orpiment and juice of the dock.\n\nTo ripen apostumes, stamp the round dock and put it in oil or in grease and lay it on them.\n\nFor hardness of the milk, mix the juice of the dock with storax.\nFor cobra of vulture, as strangury and dysuria, steep the docke in wine and oil and apply it to the lower part of the belly; it will provoke vulture plentifully. The wine or water that it is boiled in unstoppers the conduits of the milk and liver.\n\nFor dropsy called leucorrhea, make a concoction of two ounces of the juice of dock with 2 drachms of esula. Boil them together with honey and give it to the patient.\n\nFor new great kernels, make a plaster of sharp dock stem with grease.\n\nFor worms in the belly, drink the juice with honey.\n\nFor flies that flow in the brain, mix the juice of dock with the juice of rue and put a little in the nostrils. Do this in a stew or a very warm place.\n\nPancakes made of dock with meal or eggs are good for letting the breath.\ncalled asma. It is good to call it asma. This herb is good against all scabbes. A person tending a fire (?)\n\nLithargy is lithargy. There are various kinds of lithargy. For there is lithargy of gold, and when it is broken, there is a color of gold in it. There is also that of silver, and there is common lithargy that is usually used, which is of tin. When tin is purified, it is made of the same kind as tin. Some say that there is lithargy of lead, but what we usually occupy is of tin. Lithargy is of a temperate coldness, as some say, and, as others say, it is cold and dry in the second degree. But, according to Dioscorides, it should be temperate in cold and dryness, and also says that lithargy is cold and styptic. And it is styptic that it appears to be, in that it is dry, & yet it is temperate and moderate in its qualities. And for as much as the authors have not determined what excess there is, because it is so little that it is not perceptible, the lithargy of gold is most effective.\nCold and moist. Lytargy has the power to stop and clean wounds, and heal them. The powder of lytargy applied to ulcers or sores that have matter cleanses and closes, and heals.\n\nFor scabies, and especially for the last stage and colicky humors, heat nutmeg oil over the fire and put powdered lytargy into it, and then mix them together in the manner of an ointment.\n\nFor a flux of the belly caused by the lower bowels, spread lytargy all over the hot coals and sprinkle vinegar often on it, and take a small amount of the powder for use in a clyster with rose oil or water.\n\nFor the itching of the yard, apply lytargy with rose oil and anoint the place; it will cleanse the filthiness and close the wounds or sore thereof.\n\nTo abate the excessive heat of apostumes, such as the apostume called erisipelas, let the powders of lytargy and ceruse be combined with rose water and anoint the apostume. The golden lytargy, it is called.\nTo treat eye diseases, make a fine powder of tachume and wash it in rose water until it no longer troubles the water. Use the same powder in the eyes with rose water only.\n\nTo clean the face and prevent the displeasing and unpleasant complexion women experience after childbirth, take hens' broth or goose grease. Melt it at the fire and add powder of litarge of gold to make an ointment. Use it.\n\nLetuce is moderately cold and moist. The root is colder than the plant, but the authors do not specify in what excess. This herb is good to eat, and the root for medicinal purposes. Letuce is reputed by authors to be the most temperate herb that grows and produces the best blood and most causes habitude of milk. It is an excellent meat for colicky people if they eat it slowly or otherwise. It is good in fevers, either raw or cooked. If it is cooked in wine and saffron is added and eaten, it stops the conducives of the liver and the milk.\n\nLetuce is cold and moist to a moderate degree, and its root is colder than the plant. The authors do not specify in what excess it is. This herb is considered the most temperate herb that grows and produces the best blood and most causes habitude of milk. It is a suitable meat for colicky people if they eat it slowly or otherwise. It is good in fevers, either raw or cooked. If it is cooked in wine and saffron is added and eaten, it stops the conducives of the liver and the milk.\nTo cause sleep or bruise the temples with women's milk and the white of an egg. The powder of the seed taken with milk causes sleep, and for those with a fever, do the same. Against hot apostumes at the beginning, mix the seed with rose oil and apply to the sores.\n\nDepiction of lettuce:\nWild lettuce, Leectuca silvestris, is similar in figure to the tame in the shape of leaves, but the stalks or twigges of wild lettuce are longer and slenderer and sharper, and not as green as the tame because they have less moisture. And it appears in this that wild lettuce is bitter and it is more rough in humors than the tame, and therefore it is not so cold.\n\nDioscorides says that a drink made from the milk of wild lettuce mixed with the juice of the tame and vinegar brings out raw humors. The milk alone causes sleep; some say it has the property to cause flowers in women to flow if they are obstructed by their bitterness. And though the tame be otherwise.\nDespite the cold and moist nature, colde and moist letuce is not excessive. If qualities had mastery over all, it would have no nature or property to die as it does. But due to the coldness attributed to it, it is good in medicine and in itself, by lasting long time, it is not good for meat. Ancient men compared it to the water of a standing lake or pond, which water is hotter than water of running rivers because of the stone that shines on them and goes to the bottom and causes the mud to mix with the water. Because letuce is cold and moist moderately, it is the best of all herbs, and engenders good blood and in great quantity. If it is eaten unwashed, it is better. Water increases the cold and moistness thereof. Letuce is of good digestion and provokes urine, and ceases the pain of the stomach, head, and the cough caused by colicky humors, and cleanses the opening of the blood. It causes sleep and rest if it is laid to the temples for all the aforementioned reasons.\nDiseases. Nevertheless, it is more provitable to eat it softened than raw. But to increase milk in the breasts and seed of man, it is best at the beginning or if it has much milk in it. For when it hardens and has plenty of milk, the moistness lessens and becomes bitter and of less nourishing value and acquires apparent virtue, and then generates unhealthy blood and annoys those who continually use it. It causes dimness of the eyes and wastes and corrupts the natural seat that causes sight and is the cause to weaken and kill the spirits that are the cause of the property of sight and stops the natural heat and thickens the seed of nature. And therefore it is a good remedy for those who often make poultices.\n\nA plaster made of this herb, rubbed and applied to hot apostumes, checks the heat.\n\nLupins, called graynes, are in two manners. For there are bitter lupins primarily most convenient in medicines. Also, there are lupins that by log being in water.\nLupins have durable virtues and stop the reines and bladder, causing urination to pass smoothly. For worms in the womb, prepare a meal of bitter lupins and mix them with honey, then use it. For the same condition, make bread from lupin meal kneaded with wormwood juice and apply it to the navel. If a little alcohol is added, it will be more effective. The same composition without alcohol unblocks the liver and gallbladder ducts. It is also effective against dropsy. Lupin meal mixed with the juice of the herb Persicaria, also known as Arsenic Smelts or Colchicum, put in the ears to kill worms. This composition with honey ripens cold apostumes and breaks them. Isaac states that lupins are hot and dry in the second degree. If this meal is drunk with rue and pepper, it is beneficial for those with diseases in the milk.\n\nSoak lupins in hot water for pus or blisters. Sweetened lupins make good nourishing courses and are hard to digest.\ndygest and engendre grosse humours. Some say yf meale of lupyns be layde on a heiry place it causeth the heare to fall / & kepeth that none growe.\ndepiction of plant\nLAurell is hote and drye / the fruyte and the leues be good in medycyns But the leues haue gretest vertue to con\u2223forte by cause of they good odour. But the fruyte haue more vertue to deuyde to spre\u00a6de and to consume humours. Yf the leues be gadred and put in a drye place without smoke they may be kept good a yere / but ye fruyte may be kept two yeres. A lytel bay\u2223ne that bay leues is soden in is good to cle\u0304\u2223se the matryce / and helpeth to conceyue yf the lettynge come of colde.\n\u00b6 For colyke passyon a bathe made of bay leues soden is good.\n\u00b6 Agaynst colde pose of the heed / sethe bay leues in water and lete the pacyent recey\u2223ue the smoke at his mouthe / and with the same water wasshe the temples and ye for\u2223heed. For the same put the powdre of bay beryes in a bagge / and whan it warmed lay the bagge with powdre hete vpon the heed.\n\u00b6 Agaynst the\nTake new bay berries and remove the husks, making fine powder. Mix it with honey and apply it or bathe the face for a sallow complexion, or against red things that appear on young people, especially those who are sanguine.\n\nFor a sallow complexion in women after childbirth, mix the aforementioned powder with gall. If the gall is hard, temper it with honey. With the same honey, temper the aforementioned powder of bay berries. An oil is made from bay berries in this manner. Boil bay berries in common oil, and what comes out when they are pressed is bay oil. When you find leaves of laurel in recipes, it is meant to be the leaves, and sometimes the entire tree is put in. Lentiscus is a small, hot and dry tree, but drier than hot. When lentiscus is mentioned in recipes, it refers to the leaves, and sometimes the entire tree is used. It has the following properties:\nTo restore and join wounds.\n remedy for:\n1. Against excessive menstrual flow and bleeding from the womb. Against vomiting caused by weakness of retention or extreme sharpness of humors. Soak the leaves of this tree in wine and apply to the lower parts of the belly and on the sides in the manner of a plaster. But if the flux is caused by the upper bowels, apply it to the stomach, and to stop vomiting, apply it to the fork of the breast.\n2. For injuries to the thigh. Make powder from the leaves of this tree on a tile and apply. This powder draws out filth and closes and fastens wounds. But it should not be used unless there is filthy matter.\n3. Against blisters in the mouth and swelling of the lips. Soak the leaves of this tree in vinegar and use as a gargle frequently.\n\nDepiction of plant:\nLentiles are cold and dry & are better for medicinal use than for eating. They have the property to stop bleeding.\n\nFor bleeding:\nThe fluid of the womb. Set the lentilles in water until they become black and give them to the patient while fasting. Isaac states that they are cold in the first degree and dry in the second. Anyone who wishes to learn more about their nature will find that they are composed of two contrary virtues: one in the rind, and the other in the pit. The rind has a sharpness whereby it loosens the belly, and the pit is cold and dry and closes and comforts the stomach and bowels.\n\nAgainst flux of the womb. Set the lentilles in water with their rinds, and when the said water is strained, put a little salt and oil in it. This water is good to loosen, if the first water is taken away and set the lentilles in another water they will take the virtue to loosen.\n\nFurthermore, if the rinds are taken away and set in two waters, they will be better to digest and to restrain colicky flux of the womb. However, generally, in whatever manner they are dressed, they make gross or course nourishing and are hard.\nTo digest and generate melancholic blood. But they cause pain and melancholic smoke in the head, leading to many false and fearful dreams, filling the stomach and intestines with wind, and closing them, causing more discomfort than any other grain. They harm the longues, midriff, and brain, especially the eyes, as they dry out their natural moistness. By their great dryness, they obstruct the course of the womb and of women, thickening the humors so they cannot pass through the veins. Similarly, lentils soaked with their husks are harmful to those of dry complexion, as they engender sicknesses caused by melancholic humors such as black morphia, tetters, canker, or leprosy called leonine or elephantian. However, they can benefit those of moist complexion, and if eaten without their husks, they are beneficial.\nGood for those who have dropsy, but they are noisy due to their husks because they breed winds and cause the womb to swell. The smallest ones are best in medicines to retain the retentive and warming properties, and to soothe and put out the heat of coursing humors that cause flux of the womb. But those who wish to use them to retain the retentive property or to avoid flux of the womb caused by the sharpness of colic humors must remove the husks and boil them in water, discarding the first water and boiling them in another water, and when they are soft add vinegar, plantain, and the leaves and seeds of quince, and of medlars and other similar things. But to comfort and warm the stomach, instead of vinegar take good strong wine, and for the belly sethe them with a rache, bets, or gourds, or other laxative things. The smallest ones taken in meals as powdered are of evil nourishment and evil food. For the dry flesh it is corrupt.\nIf mixed with pomegranate like a jester, it heals large pimples or pusses on the face, and if mixed with water from the sea, it is good for milk that has clotted in women's breasts.\n\nLaureole is an herb that bears fruit or seed which may be kept for two years in strength. Laureole has chief virtue to purge phlegm and colic and can be used by the sick and healthy. For those likely to fall sick, those who wish to use it should have no strong fever. Whoever wishes to purge phlegm may sharpen or strengthen the medicine called benet or gerologodium with laureole. But to purge colicky humors, sharpen or strengthen the medicines called oximell or tryfera saraseneca, and at most add not more than 5 drams and myrrh or gum arabic. If the sharpness is lost, it purges above and below. A small powder of the seed boiled in oil and the lower part of the belly rubbed and anointed with it is good against strangury.\nAnd apply dysury, and similarly anoint the reins of those who are costive due to cold or gloomy humors. Or make a suppository or experiment with cotton wool in the said oil and put it in the foundation. For those who do not hear well, put it in their ears, and if there is any rotten humor, it will dry it. If there are any coursing humors in the outward parties, make an ointment in this manner. Stamp laurel well and put it in common oil or any other hot oil for 10 or 15 days, and put whatever wine you will and heat it until the wine is all wasted, then strain it and anoint the grievous places. This oil is called catholycon.\n\nLogan is an herb that is hot and dry in the third degree. The seed of it is called leuisticus, as is the herb itself, and it is called kefni. If you find leuisticus,\n\nWater that it is soaked in is good against jaundice and milky liver.\n\nFor pain in the stomach or bowels caused by wind, make powder of it and take it with powder of cinnamon, use it.\n\nDepiction of:\n\nLogan is an herb that is hot and dry in the third degree. Its seed is called leuisticus, as is the herb itself, and it is also called kefni. If you find leuisticus,\n\nWater that it is soaked in is good against jaundice and milky liver.\n\nFor pain in the stomach or bowels caused by wind, make powder of it and take it with powder of cinnamon.\nLupin is cockle. It is hot and dry in the third degree and grows among wheat. It has the power to expel humors and is therefore good for those who are gouty, and for those who have the dropsy or jaundice caused by liver, gallbladder, or bowel obstruction.\n\nWater that is boiled in it drives out all manner of worms from the womb. Smoke made from cockle dries out venomous beasts from the house. It causes a headache and irritates the stomach, as Macer says.\n\nThe powder of the seeds mixed with rapeseed and a little salt, beaten together, is good for canker sores where they occur. It is also good for knots and sores that come in leprosy, if quicksilver is put on them. If it is boiled in wine and applied to wounds, it breaks them and spreads corns and softens all hardness wherever it is.\n\nAlso against all sciatica or pain in the joints. Make a plaster of this herb with frankincense and saffron and apply it. Women make smoke of it to be delivered sooner.\nLupulus is an herb that grows on hedges and resembles an herb called bryony or white urn, and is called hops. Its leaves are nettle-like, and it has a sharp, tart taste. It is used in a drink called double bear. Hops purge the reins and adjust colicky humors, and are good for liver disease and spread and waste apostumes, and heal dropsy. The raw juice of hops is more laxative than the seed but stops less. Whoever mixes the juice of the herb with the juice of morell is good for apostumes in the liver and milky jaundice, and keeps the womb moist and wastes the heat of the body.\n\nTo take away pain of the milky jaundice, lay a plaster thereon with water and vinegar. The juice of this herb dropped in the ears voids all filth. Put in nose syringes with rose oil to heal the soreness marvelously.\n\nLapis magnetis is the magnetic stone that attracts iron. It is hot and dry in the third degree, and has the power to\nDraw iron as Aristotle says, and is found in the brims of the ocean sea. And there are hills of it, and these hills draw ships that have nails of iron to them, and break the ships by drawing of the nails out. This stone is principally good for those who are wounded in this manner.\n\nTake the powder of magnet powdered with the apostolic plaster, and form a tent and put it in the wound, and it will draw out the iron, and drink the powder thereof or take it with food. And particularly, it ought to be taken with the juice of fennel in quantity of two drams, against dropsy, and disease of the milt, and against falling of the spleen, and it draws flies and melancholic humors. That which draws out the largest piece of iron is to be chosen, and that which does not draw is nothing. It is otherwise called calamine.\n\nLapis apis is the stone of India that is like the genitalia of a cock and is\nThe following substance, both inside and out, is hard and clear like glass. Against the letting of the vine and to break the stone in the bladder, it is effective.\nIf powder is made in this way, take very fine powder of this stone, agate, in a certain quantity, and put it in the seeds of melons, citrullus, cowcumbers, and gourds, cleaned and set aside from the rinds, and half as much of saxifrage, gromwell, fenugreek seed, and the fourth part of sugar. In the morning, take a spoonful of this powder with white wine warm. This powder is beneficial for those who have colic passion and stone in the reins.\nLapis linctis is made from the vine of the wolf's stone, which collects together in the manner of a stone, and is found on mountains. It is hot and dry in complexion, and is effective for diseases in the urinary tract, such as the stone in the reins. It softens and breaks the stone in the reins.\nLapis armenicus is the stone of Armenia. It is spoken of enough in the chapter of Asure before this.\nTwo people standing around a table with objects on it.\nLapis\nempathytes is a little stone that stops blood. As stated in letter E. Ca. CLxi.\nLapis demonis or lycodemonis is a stone that draws a straw like amber does, if it is rubbed. It is good for diseases of the lungs and cleanses it of all coursed humors of phlegm, and helps loosen it if the smoke is inhaled.\nAlso, the powder of this stone causes it to pass, and cleanses the gravel if taken with white wine.\nLapis spongy is a stone found in sea sponges. It has the power to unstop the conduits of bile and is diuretic.\n[depiction of plant: A picture or description of the plant follows here]\nLentopedon is an herb called pedelion or lion's foot and has various names, such as oculus cosmos and pes leonis. It grows in open fields by ditches' sides.\n[depiction of plant: A picture or description of the plant follows here]\nWild letuse has various names, which I leave, and grows in sandy places.\nFor dimness of the eyes, mix the juice of this herb with wine or honey and a little gall of an Austrian or other foul bird, and put it all mixed in a glass, and put it in the eye.\nThis herb is used three times a day or more. It is a sovereign medicine. Some say that the eagle eats this herb when it will fly away.\n\nDepiction of plant: Linosa, or linseed, is hot and moist. It has the power to ripen, spread humors, soften, lose, and breed gleymynesse:\n\nTo ripen and break the apothecaries' outside. Make a plaster of linseed, malowe root, and lily root, soaked in water and pork's grease, and apply to the sore. Isaac states that linseed is hot in the first degree and moist in the middle. It nourishes little, and is hard and strong to digest, causing swelling, and is noisy to the stomach. When they are roasted, they have a durable and apparent virtue. If taken with honey, they are good against a cough caused by cold and clear the breast of phlegm there gathered.\n\nIf taken with honey and pepper, they increase lechery. If boiled in water and rose oil,\nput in the same and give in a cloister they be good against costiness and pain of the belly caused by sharpness of humors.\n\nIf a woman has a postume in the matrix or the orifice, bathe her in water that it is soaked in, & it will spread the postume and ripen it.\n\nLignaria is an herb like linseed or flux. But it has a yellow flower & is whitish within & has wider leaves than linseed. It looks like esula, but it has no milk as esula. It is chiefly good against letting of the conduits of the liver that comes from cold, or from cold humors, and for the same reason, steep lignaria or St. John's word in water, and let the patient drink it who has jaundice, and it will recover his color if he has none in excess, but it is better steeped in wine.\n\nThe wine that lignaria is steeped in is good for pain of the stomach and hardness of the milt.\n\nFrog's feet, or lentilles of the water, is a little round weed that grows swimming on the water in ponds.\nIt has power against canker if the juice is stamped and mixed with pork grease and applied playsterwise on the canker. Lingua canis is an herb called cognoglossa. It has hot property in the second degree and moist in the first. For biting of a venomous beast, the juice of it is beneficial. Against redness, swelling, and dimness of the eyes, put the juice in the eyes and the herb stamped on them. To ripen or break an abscess, this herb boiled and mixed with swine grease breaks and purges it. If it is bruised and applied on the p, for fistula, this herb applied playsterwise there heals the whole. This herb eaten is good for shaking of the head and makes the throat and breath smooth and supple. This herb is good for flux of the womb if the feet are washed in the water that it is boiled in.\n\nLinguas hircina is an herb that has leaves like longbeef, but it is small and of a yellow color.\na finger-length long, has a brown flower or violet color. It cleanses the stomach and refreshes great heat, and heals burning from fire if boiled and applied. Laccas is a gomme (resin) that is hot and dry in the second degree. It comes from a tree that grows beyond the sea and unstops the liver's opening and comforts it. It is good against jaundice and dropsy.\n\nLaccas: depiction of the plant\n\nLanccolata is called little plantain. It is good for biting of venomous beasts; the juice drunk and the herb laid on the sore.\n\nTo heal and close wounds, make an ointment from the juice with pig's fat, sheep's tallow, turpentine, frankincense, and wax melted together.\n\nHare's lettuce has leaves like chicory and grows in sandy places, spreading on the ground. In the midst of it, there springs:\n\n(Note: The text seems to be mostly clean and does not require extensive cleaning. However, I have made some minor corrections for clarity and readability.)\nThis herb, taken and drunk, is good against bites of venomous beasts, and for those who have taken anything venomous.\n\nLapaceola is the lesser burdock; it bears no flowers but has a seed that resembles the greater burdock called bardane. It grows in moist places and ditches. It stops the womb if the feet are bathed in it long enough. It is also good against gravel; the water is called \"good to break the stone in the bladder.\"\n\nLimace, or reed snail, is a slimy kind of vermin of the earth, so called because it is slimy or by some other reason. For all breast pains in old or young, take nine reed snails between two tiles of clay so that they do not creep or slide away, and bake them in hot embers or in an oven until they are powder. Take the powder of one of the snails and put it in white wine. Let the patient drink it in the morning at rising, and fast for two hours after.\nAnd drink these nine snails in eighteen days, that is, every other day. If the sickness is so old that it will not heal in eighteen days, begin again and drink other nine snails as before, and he shall be well. It is proven. Probatumest.\n\nMirte is a little tree so called, which bears a fruit named Myrtylles. The fruit is edible for medicinal purposes and more so than the leaves and flowers. Myrte is cold in the first degree and moist in the second. The newer the leaves and flowers are, the better they are. The fruit should be gathered when it is ripe and may be kept for two years.\n\nAgainst vomiting and excessive flux of the womb and against excessive menstrual flux. Eat the fruit called Myrtylles or make syrup with the juice of them and sugar or honey sufficiently for burning, for syrup made with honey is not as good as that made with sugar, but it keeps longer. Also, playsters.\nmay be made of the new fruit, or if they are dry, make powder of them and mix it with white of an egg. Apply the paste to the mouth of the stomach, right against the bottom of the breast.\n\nTo stop womb bleeding, place it to the reins below the belly and to the navel. To stop menstruation, place it to the reins and under the belly. Steep the leaves of this herb in rainwater and bathe the lower parts in it. If you want to stop womb bleeding or menstruation with the same water, bathe the temples, forehead, and feet.\n\nFor poses caused by heat. Receive the fruit at the mouth and bathe the temples and forehead. If applied to the reins in fever ague, they alleviate the pain and sharpness of the fever.\n\nIf powder of the fruit and leaves are taken in the morning, it eliminates the stench of the mouth that comes from the stomach.\n\nManna is hot and moist, moderately. It is a dew that falls on herbs (that are diuretic).\nSome parties in Greece use dew collected around herbs, which is like honey if pure and effective. However, due to the scarcity of dew, it is difficult to obtain. Some add raw honey to it, while others do without. Using licorice juice and beeswax, they create a hard substance resembling manna, but it is different as manna is white and hollow like a honeycomb, and is purely sweet, while the one made with licorice has an abominable taste. Therefore, it is suitable for fevers caused by colic humors and should be prepared as a casia fistula. It may not be suitable for medicines, but when used in concoctions, it should be kept in warm water, and if boiled in a decoction, it will not yield much benefit. Due to the scarcity of pure dew, it is dangerous to heat it in a fire.\n\nMelilot is an herb also named melilot. It is hot.\nand it is dry in the first degree and softens the womb, ripening it more than malow; and the root more. If mixed with grease and applied heat to apostumes, it ripenes them. It has a flower resembling half a circle and is therefore called king's crown. The seeds and husks should be taken, as they are inseparable. It has the power to comfort due to its good, swift-moving substance.\n\nThe wine in which it is boiled greatly aids digestion and expels winds from the womb, opening the conduits of the kidneys, liver, and bladder. The seeds put in potages or meals give them a good flavor.\n\nMalow is an herb that is cold and moist in the first degree and exists in two forms: the tame one that grows in all places and is most cold and most moist, with more swift-moving substance than the other; and the wild malow called bismalua, which grows higher with larger leaves and is like a little tree, less cold and less moist.\nmoyst and has a more gelatinous substance. Against hot apostumes, at the beginning bruise mallow and lay them to them. To ripen apostumes, bruise mallow with fresh pork grease and heat it on a tile and lay it to heat. The same is good for hardness of the milk and liver. Bathe made and the feet were washed in it causes sleep in fever agues. Malow sode and potage made of it loosens the womb. To cause retained meister to slue, take a malow root as big as a finger and scrape it a little without and anoint it with honey and cast powder of squamony thereon, and put it in the orifice. It is an approved experiment.\n\nMilauausic is the wild mallow. It is hot and moist in the second degree. It loosens the womb and ripens it more than the other mallows, and the roots and leaves more. If it is bruised with grease and laid upon apostumes, it ripens them and loosens and softens all hard things. Otherwise, set this herb in water until the water is almost evaporated, and upon it will float.\nFor a slime that irritates if applied to them, and a wholesome ointment can be made from it if mixed with oil and wax.\n\nThe water in which the seeds of the wild mallow is boiled is good for those who have the fever ethel and against dryness.\n\nDescription of plant: Malva orthosis, or garden mallow, is a large mallow in the form of a tree with large leaves.\n\nFor pain in the bladder, and for those who pass blood, boil the root of this mallow with a pound of the leaves in water, strain it, and have the patient drink three days when they are thirsty. It will stop the pain.\n\nFor pain in the eyes, boil this herb with the root and put old grease to it, and apply it plaster-wise.\n\nAgainst colic or passive pain in the abdomen, and pain in the side, lay the leaves of this herb hot on the painful places.\n\nTo ripen apostumes, boil the leaves and the roots, and apply them plaster-wise to them. This herb is good for pain in the bladder if it is soaked.\neate the herb that is called holyhock, as Diascorides and Macer recommend, to counteract all venom. Hold the tot of holyhock against a sore tooth. To help deliver a difficult child, use a binding made from this herb. The juice of this herb, applied to the eyes, irritates excess flesh. To prevent bees from stinging, make an ointment from hock leaves and olive oil and anoint the area with it. For a head curse, wash the head with water in which holyhock leaves have been soaked, then apply and lay them on the head. For burns, whether from fire or other hot humors, steep holyhock leaves in olive oil and anoint the affected area with the oil and place the leaves on it. For pain in the womb or belly, steep the depiction of the plant called mastery, which is hot and dry in the second degree and is the gum of a small tree.\nThat is like the tree called lentisk, which grows in a part of Greece. In that country, the people make incisions or clefts in the bark of this tree and make the ground clean about it. They lie clothes or covering made of rushes because the liquid that oozes out shall not fall on the earth. Mastic that is clear and white is to be chosen, and that which is dim and mixed with earth is to be refused. Mastic has the virtue to restrain, to comfort, to reconcile, and to soothe.\n\nFor the humors that descend from the head into the eyes and teeth, and against pain of the temples caused by fumes that rise from the stomach to the head, conform the powder of mastic with white wine and the white of an egg. If you will put powder of olbanum there and apply this plaster-like to the temples. A plaster made of mastic and laudanum laid upon swollen teeth rejoices and fastens them and abates swollen gums and washes away superfluous and coursing humors. Mastic often whitens and steadies.\nThe tea. It wastes also the superfluous humors that descend to the tip of the tongue and purges the humors of the brain, causing one to spit much.\n\nIf mustard is hot or molten in a vessel and driven upon a cloth or leather, and placed against the breast, it stops vomiting caused by an excess of humor or weakness of virtue retaining. And the same comforts digestion in those who are weak due to sickness, and place it against the heart when the heart is taken away. If it does not adhere, place a warm tile there and a cloth between, and when it adheres, remove the tile. The water that mustard is boiled in drinks lukewarm, comforts digestion, and stays the loose stomach, and if foul-smelling sediment is put there, it washes it away.\n\nA plaster made of mustard root, armory, and the white of an egg with vinegar, and placed against the breast, stops vomiting caused by colic humor. Rainwater that mustard is boiled in does the same, and also it restrains the flux.\nThe womb is caused by sharpness of medicines Raine water or rose water that it is soaked in with iv or v cloaks and drunk warm is good for the same. And know that mustard ought not to be much soaked / for lessening of its strength in setting / and the water that it is soaked in must be taken milk warm / & is better so than hot, as Constantine says.\n\nDepiction of plant:\n\nMint is hot and dry in the second degree. There are three manners of it. One is tame / and is properly called garden mint / and it heats moderately / and comforts. There is another mint and it is wild and is called mentastre or horsmint / and it heats more strongly. There is yet another mint / and it is called mint roman or saracen's mint / and it is most apparent diuretic and unstopping because it is more bitter. The tame mint is best in medicines / & is of right great virtue green and dry. It ought to be dried in the shade / and may be kept good one year. It has virtue to\nTo alleviate and expel waste humors, use qualities that are good-smelling and savory.\n\nFor bad breath caused by rotten gums and teeth, wash the mouth with water infused with garden mint, and rub the teeth with the mint or its powder.\n\nTo renew the appetite lost due to cold humors in the mouth and stomach, make a sauce from mint, violet cinnamon, or pepper.\n\nTo prevent vomiting caused by weakness, retention, or coldness, steep mint in salt water or vinegar, and wet a sponge in it. Place it at the mouth of the stomach, in the hollow of the breast, or let the patient eat mint.\n\nFor fainting or weakness of the heart, whether due to fevers or other ailments, or if it results from other causes, crush mint with vinegar and a little wine if the patient has no fever. Roast a shred of bread until almost burnt, and put it in until it is well soaked. Remove it and give it to the patient.\nTo cleanse the matrix, steep tender mint crops in wine and make a posset. For the ulcerous passion, steep mint in wine and apply it to the reins and nether part of the belly. For crudded milk in the breasts, steep mint in wine and apply it as well. If any medicine is taken for venom, it should be taken with mint juice. For the mint has the power to draw out venom. Or take the wine that mint is cooked in or with water of mint.\n\nMint Roman or Sarazen is hot and dry in the second degree. The leaves are longer, larger, and sharper than other mint. And it has the virtue to unstop the ducts of the liver more than any other mint. This is evident in its being more bitter and having a sharper taste.\n\nThe juice of this herb alone with honey or the wine it is cooked in is good to unstop the ducts of the milk.\nand lute/ and way of wormwood/ if the letting come of cold or hot humor so that there is no fire\n\nThe juice of this mint drunk sleeps the worms in the womb/ and if it is dropped in the ears it kills the worms there.\n\nThis herb boiled in wine and oil/ and laid to hard poultices/ destroys spreads and wastes them. It may be put in place of the tame.\n\nDepiction of plant:\nMentastre is hot and dry in the second degree/ and is called wild mint\n\nAgainst a cold cough, use dry figs with horsemint in wine/ and use it.\n\nThe wine that it is boiled in comforts digestion. Bayne or hart made of the water that it is boiled in warms the coldness of the matrix.\n\nIf the powder of this mint is put in a bag/ & laid hot to the head/ it is good against cold reume of the head/ and washes/ and heals it.\n\nMargarites, called pearls, are cold and dry. They are small, bright stones found in certain fish. There are two of them.\nThere are those who are natural, without artifice or craft, and they are the best and what you find in receipts are natural pearls. Others are not pearls but stones that apothecaries often use. However, some who are not pearls may be better than some pearls if they have any good properties. Bright and clear pearls are to be chosen. Those that are dim and white are not. They have the virtue to comfort and increase the spirits of the heart. Some say it is because they cleanse and purge the members from superfluidities and stay and close the members, comforting them.\n\nAgainst feebleness of the heart and slowness caused by flux of the womb or meadness, or too much bleeding, and against trembling of the heart that comes in fever, take the powder of pearls with rose sugar. Pearls that are pierced through artificially are neither better nor worse. But the best are pierced by nature.\n\nMommye is hot and dry. (This last sentence seems unrelated to the previous text and may be a modern addition or an error.)\nabout Babylon keeps this custom, as there is great quantity of balm. And this mommy is specifically found about the brain and about the marrow in the ridge bone. For the blood, due to the balm, draws to the brain and the area is heated. Likewise, the brain is burnt and parched, and the quantity of mommy is such that the blood is stirred in the ridge of the back. That mommy is to be chosen which is bright, black, stinking, and stiff. And that which is white, draws to a dim color and is not stinking nor stiff, and that which powders lightly is nothing. It has the power to restrain or check.\n\nThe powder of mommy only put in the nose checks the blood, or make a plaster with the juice of sanguinary and put it in the nose. Also make a plaster of the powder with the yolk of an egg and lay it to the brows and temples.\n\nFor those who spit blood due to hurt or disease of the members of the body:\nTake pills, confect with powder of mommy.\nFor a slight bloating of the womb, take this powder: gum arabic and burnt brass with rose water and juice of plantain. It is primarily effective if the disease originates in the upper bowels. If the vice comes from the lower bowels, mix the said powder in a cloth with water that is barely sodden in with dragant. Also make a plaster of mommy and tan, which is a powder made of oak bark with vinegar and clay of an egg. If the cause is of the lower bowels, lay the plaster to the nether end of the belly, and to the rains. If it is of the upper bowels, lay it to the navel.\n\nTo stop the excessive flux of the menstruation, take athanasia and powder of mommy in suppository.\n\nPowder of mommy laid on wounds joins and resolves them.\n\nMandrake is cold and dry, but the authors do not determine in what degree. There are two manners, the male and the female. The female has sharp leaves. Some say that it is better for medicine than the male, but we use of\nBoth. Some say that the male has the figure or shape of a man, and the female of a woman, but that is false. For nature never gave form or shape of kind to a herb. But it is through craft that some have shaped such figures, as we have often heard told of lobsters in the fields. The rind of the root of mandrake is primarily good for use in medicine. The fruit next, and thirdly the leaves. The rind of the root of mandragora may be kept two years in virtue, and so long it may be used in medicines. It has the power to calm, to stop, and somewhat to dull, and to cause sleep.\n\nTo cause one to sleep in a fever ague, confect the rind of mandrake with women's milk and the white of an egg, and lay it to the forehead and temples.\n\nFor the pain of the head caused by heat, stamp the leaves and lay them on the temples, and anoint the head with oil made in this manner. Bruise the apples of this herb mandragora, and lay it a great while in oil, and then boil it a little, and when it is soft, strain it and take the decoction.\nit is called oil of mandrake. It is marvelous good to cause sleep and helps against pain of the head if caused by heat. Anoint about the temples and forehead. Also, anoint the pulses with it; it cools marvelously the heat of fever ague.\n\nAgainst apostumes, anoint the affected areas with this oil at the beginning. If the fruit or leaves of mandrake are available, bruise and lay them there. At the very least, use the powder of the leaves with the juice of some cold herb.\n\nFor flux of the womb caused by sharpness of colic humors, anoint the womb and all the ridge bone with the oil of it. Also administer a clyster with it. This herb is called Antimon or Androporeos, and the seed abbaloros.\n\n[depiction of plant]\n\nMeu is an herb whose root is also called meu. Some call it sibra, that is, dilley, but sibra is another herb. The root of meu should conduct veins and is diuretic by its subtlety, and has the power to\nWithdraw and waste humors through the complexion and quality. Wine or water that is infused in is good against liver opacity and milkiness caused by cold. It is best in summer, and give young people water that is infused in. In winter and for old people, give wine. Powder of meadowsweet taken in food or drinks with fenel seed wastes and puts out the winds of the stomach and intestines, and aids digestion.\n\nAgainst costiveness caused by cold, steep this herb in wine, and let the patient sit in it in a manner of a little bath, and then lay the herb on the foundation. The powder thereof cooked with honey and laid thereon is a convenient solution.\n\nMala citonia, or quince apples. If they are gathered with a little of the stalk and hung thereby, they may be kept a year in a cold place or region and half a year in a warm one. They have the ability to restrain and comfort, and are of greater virtue.\nFor a womb with vomiting and flux caused by heat or retentiveness, eat roasted or tawny quince apples. If for vomiting, consume them after a meal. For a womb with flux, steep quince apples in rainwater, bruise them, and apply them warm to the womb's surface and rain. If the flux is caused by the vices below, place the plaster around the navell. If it's caused by vices above, lay it on the stomach in the fork of the breast, and it will stop it. Another method: Bruise green quince, extract the juice, and mix it with their powder. Add a grain or fruit called sumac to the mixture. The powder of sumac, when eaten, comforts the stomach, stimulates it, and stops it. From these apples is made an electuary called dyacytonyten, in this manner: Steep quince in water, then remove the outer parts that are black and unclean, keeping the sweet-smelling and good parts, along with the seeds or kernels.\nTake a colander or a pan with wide enough holes and in it let the said quinces be well crushed until they are thin and soft enough to pass through. Pass that which is hard through the colander and put to it an equal quantity of honey. Cook it, and when it is well softened, add powders of spices that belong to the receipt of dyacitonite, which is written in the book called Antidotary. But whatever is put in it must always be stirred. Then take it from the fire and powder it on a fair board and there make it thin and slice it. This diacitonite is called diacitonite exipiorum. Diacitonite strengthens digestion and is good for those coming out of sickness. The kernels in the quinces have the property of moistening, smoothing, and softening, and therefore the broth that is made from it is good for those who are dry, either physically or ethically, and the said broth is suitable in syrups for them.\n\nFor roughness of the tongue, put:\n\nCrush the quinces thoroughly in a colander or a pan with wide enough holes until they are soft and passable through. Pass the hard parts through the colander and add an equal quantity of honey. Cook it until soft, then add spice powders according to the receipt of dyacitonite, as written in the Antidotary. Whatever is added must be constantly stirred. Remove it from the fire and powder it on a flat surface, then slice it. This diacitonite is called diacitonite exipiorum. Diacitonite aids digestion and benefits those recovering from illness. The kernels in the quinces possess the ability to moisten, smooth, and soften. Therefore, the broth made from them is beneficial for those who are dry, whether physically or ethically. This broth can be used in syrups for them.\nthese sedes or kernelles in a fyne clothe wette in water and wasshe the tongue therwith / & an herbe called psilium or the sede therof.\ndepiction of plant\nMAla garnata. Pomgarnades ben apples so named some be swete / and be hote and moyste temperatly. Other be tarte and sowre / and ben colde / and may be kept a yere yf they be hanged in the ayre Swete po\u0304garnades ben most conuenable in meates of medycyns. They be most be\u2223houefully gyuen to the\u0304 that haue coleryke feuers / for the moistnesse of the\u0304 hath more myght to dystroy ye sharpenesse of ye heate tha\u0304 ye heate hath to growe. sowre po\u0304garna\u00a6des be\u0304 better for medycyn tha\u0304 for meate. ye iuce of these sowre garnades may be gyue\u0304 in coleryke feuers / be they tercya\u0304 or ague by the selfe or with iuce of the swete. And it ought to be vsed in the mornynge with warme water.\n\u00b6 To dygest the mater of the feuer / take syrope made of iuce of the sowre pomgar\u2223nades / for this syrope loke in the boke cal\u2223led Anthidotary. The leues of the tre that bereth this fruyte is\ncalled balustae and the rind or bark of the apples are called psidia. They should be gathered when the apples are ripe. These leaves and rinds can be kept for two years. They have the power to stop:\n\nvomiting caused by colicky humors and for the bloody flux, powder them in vinegar or soak a sponge in it and place it on the stomach for vomiting. For the flux, place the sponge on the reins and the lower part of the belly or side. Take this powder with a raw egg.\n\nTo stop nosebleeds, take the powder of the flowers and rinds alone or with burdock juice.\n\nTo stop menstrual bleeding, lay the powder on the affected area with plantain juice.\n\nMala macina, or wild apples, are cold and dry and have the power to stop:\n\nthe flux of the womb, as quinces do, and sweet apples have the most virtue for the same diseases. Those that are somewhat cold and sour are best to eat.\nAnd those who have fires should eat them raw and rested after meals. But roasted is best. For those who have recently been ill and have poor digestion caused by cold in the stomach, use this method. Split them in two and remove the kernels and hard skins. Fill the hollowed-out shells with nutmeg powder, cloves, and cassia seed. Sometimes only nutmeg powder, ginger, and pepper are used, and it will provide great relief.\n\nMarrubium is an herb called horseradish. It is hot and dry in the third degree. Some call it parasitic. The leaves are better in medicine than any other part of the herb \u2013 the rhizome next to it, and the flowers. The leaves may be kept good for a year if they are hung in shadow. It has the ability to divide and spread humors, and to soften and dissolve them. It has diuretic properties and draws humors.\n\nFor relieving the \"breathing problem\" called asthma, if it is caused by cold humor and is slimy, like phlegm.\nTake an electuary called dyaprasio that has most might of this herb. Or make electuary of the juice in one part and the fifth part of scammed honey, and heat them together until they are thick. Then put powder of dragagat and lycorice in it and use it. And if there is no juice, take powder of the leaves with scammed honey and lycorice.\n\nFor a cough, take the leaves crushed with dry figs.\n\nFor letting go of the urine, as dysuria or stranguria, give the patient the wine that it is cooked in. Also, the herb cooked in wine and oil, lay it on the bladder and warm it. And for this, if it has colic caused by cold.\n\nFor bloody flux, swollen and not running, make a little bath in salt water, and in wine that this herb is soaked in. And make a suppository of the powdered confect with honey, or the powder or juice thereof soaked in oil of musk, and wet cotton in it and put it in the foundation or on it.\n\nFor worms in the belly, take powdered leaves cooked with honey.\n\nFor worms in the ears.\ndrop the juice in it. For hardness of the milk, the juice of the rind of the root steeped for forty-eight hours in wine and oil, and then boiled and strained, and in the straining put wax and oil, and make an ointment for the same. Two beehives.\n\nMel is honey and is hot in the first degree, & dry in the second. Honey is made by the artifice and craft of bees. The bees draw the thinnest part of the flowers and partly of the thickest and most gross, and from these they make honey and wax, and also they make a substance called the honeycomb.\n\nThe tame honey is that which is made in the houses or hives that laborers prepare for the bees to live and work in. Honey is white in cold places, & brown in warm places. Honey ought to be put in medicines and may be kept for five years. There is another that is called wild honey and is found in woods, and is not as good as the other and is more bitter, and therefore it is put in medicines to unstop the passages of the liver.\n\"better than the other. A honey called castanea, because it is made of chestnut flowers that bees suck, is similar and daily as effective as other honey in consuming, cleansing, and keeping things from rotting. It is used in medicines to delay and hide their bitterness, allowing them to reach the bottom of members due to its sweetness. Powder of medicines is mixed with honey to preserve its potency. Against cold humors in the stomach, take a drink called mulsa, made of honey and warm water. For weakness of the heart and fainting, take a broth made of honey with some water, which provides comfort. To clean dirt or filth in the stomach and to loosen the belly, take nitre with honey. For evil color in the face called pallor that comes to women after they give birth. In a fever or other disease where the body is hot and dry in the second degree, it is a moist thing that is found in \"\nCertain animals in India have a manner of being, resembling deer or kids, with long, backward-curving horns. These beasts are like kids, and in their greyness is a certain hollowness. In this hollow place, humors collect in a manner of impostumes, which fall down with the skin when the beast moves. The skin has white hairs, and in it is musk. There are three kinds of musk: one is all black and is worthless. Another is somewhat brown, and is better than the first. The third is all brown with a color like spikenard, and is the best and has a somewhat bitter taste, and can be constantly counterfeited. If you put it in your mouth to taste it, it fills your brain with flavor. Good musk should not be too stiff nor melt lightly in the mouth, and should not be clear within. Musk may be kept long in a vessel of glass or other containers, but the best is to put it in a tight lid. Nor should it be put with sweet-smelling things, for it loses its smell. And if it happens to...\nTo put it in a vessel and hang it in a prye, it will recover virtue and smell. It comforts with a good smell and wastes, spreading humanours by complexion and quality thereof.\n\nAgainst weakness of the heart and swallowing or feebleness of the body, if it comes from the brain or liver, or pain of the stomach caused by cold, take musk alone with wine or with diamargariton, or with pliris arotes, which are at the apothecaries. Take but two weights of two wheat corns at once.\n\nAgainst weakness of the brain, smell to musk, and against the defect of the matrix and stopping thereof when it wrinkles and causes, in manner, swallowing, take the fume of musk benethe.\n\nTo cause hard menstruation to run and to help to conceive, if the cause be of cold, Mynster musk benethe with a medicine called tryfera. Suppositary with oil & cotton made of storax, calamyte, ambre, and musk, is good, put in the orifice.\n\nFor stench of the mouth, chaw.\nMusk can eliminate it [unclear]. Those who buy musk stop their nose throttles and then open the musk and go a stone's throw from it and unstop their noses. If they smell it so far, they buy it, for it is good.\n\nDescription of plant:\nMusk flowers are of various kinds and are cold and dry in the second degree. Those that are yellow are cold and dry in the second degree. Musk flowers are the fruit of trees in India, all of one shape, but they have various kinds and properties. Of the kinds of musk flowers, the citrine yellow chalices, belladonna, emblems, and india cytrines or yellow musk flowers that are large and heavy, and have a gum-like substance within, are best. These can be kept for five years, and the chalices and belladonna should be in the same condition. The chalices can be kept for five years, but belladonna and emblems can be kept for various years. Authors say that they purge colic humors, but some more and some less. Yellow or citrine musk flowers primarily purge colic.\nhumors are primarily caused by phlegm and secondarily by bile: Cebules primarily cause phlegm and secondarily colic. The indigests and the belligerents purge phlegm and colic humors. When mirabolans are found in composites in medicines, only the husks are to be weighed without the kernels, but when they must be compounded, they must be well soaked and beaten and all weighed together, and the kernels taken away, and the husks of other mirabolans put to it, and it does not need to take the kernels away, for they are small and can easily be taken from the husks. It is necessary to know in what quantity they ought to be taken and how they must be prepared. For when mirabolans citrines are put in medicines in the greatest quantity is two and a half ounces if they are put alone. Put mirabolans in powder and steep it in hot water, not too much, for if it is boiled, it will take away all the gummy substance, and the laxative virtue should be lost, and when they have lain a night in the said water, rub them with it.\nyour hands and strain the water in the morning and minister it. Against fever, taken in decotion, it causes not but purges and unbinds effectively. It is primarily good against the bloody flux of the womb. Miraculous oranges are taken sometimes with cassia, fistula, and tamarikins to purify and cleanse the blood. But the cassia must first be soaked in warm water and then in that broth steep the miraculous oranges all night, and on the morrow strain them and give to the patient. A decoction of cebeles may be taken at euqe, and those who have cold stomachs should take the decoction of the cebeles with warm water; for if it is taken without cold water, it would break up again. This decoction should be warmed in a vessel of silver or earth, put another full of water to heat, and after the decoction of miraculous oranges, use some syrup actually. Cold syrup to drink with cold water, or at least cold water if it is summer, and in winter, warm. The other miraculous oranges may be used similarly.\nNot given in great quantity by themselves, citrines are mixed with other laxatives. Powder is made from their kernels to remove dimness of the eye web. Some put the same powder in rose water and let it dry two or three times, then put the powder alone in the eye with rose water. A syrup is made from myrabolans bulbs in this way. Take Cassia fistula, tamarinds, and manna and soak them in water and strain them. In the colyce (cooking pot), put sugar and put myrabolans bulbs in it, which swell. This syrup may be kept for 5 years. If used, it opens the weakened passage that is blocked by melancholic humor and moves towards the eyes, and is good for those disposed to heart weakness, if taken in the morning and then drink warm water that the syrup is put in and it loosens the belly.\n\nMaces is hot and dry in the second degree. Some say that they are flowers of nutmeg, which seems not to be true, for the bulbs are not similar.\nFlourishes fall and from them comes fruit. But mace is a rind found around the nutmeg, like a pill or husk around a walnut, and it can be kept for ten years. Mace has the virtue to comfort by its good odor and wastes and spreads humors through the complexion and quality. The best color for it is brown with a sharp flavor and slightly bitter.\n\nAgainst ill digestion and cold in the stomach, take wine that has been soaked in mace and make a plaster from it. For weakness in those who have been sick, make a plaster from mace powder and mastic with rose oil and beeswax.\n\nTo purge the brain of excessive humors, chew mace and hold it in the mouth for a long time.\n\nFor weakness of the stomach and liver caused by cold, and against dropsy, wringing or bloating of the belly, and for the pain of the breast and other bulky humors caused by coursing humors, set mace in fennel juice. When it is cooked, put a little wine to it.\nthan strain the myrrh and let the patient use it. Myrrh is hot and dry in the second degree. It is the gum of a tree that grows in India which in summer cleaves to the tree. Myrrh that is yellow or somewhat brown is best. There are two kinds of it. One is common, and the other is strong. Some call it Trollius for the place where it grows.\n\nDescription of the plant:\nIt has the power to comfort and join limbs together. To dissolve and spread humors by its complexion and quality. It keeps from rotting, and in olden times, people anointed dead bodies with it to keep them long. It may be kept for a century.\n\nFor the remedy that falls from the head to the breast, called catarrh or pottage, make pillules of myrrh, storax, and calamus, and use it. The same is good to comfort the digestion and regulate humors or phlegm of the stomach.\n\nFor pain of the breast called asthma, and against bulky ache. Take the wine that comes from Araby and myrrh is soaked in, or figs and myrrh wine that myrrh is soaked in, comforts the digestion.\nAgainst bad breath caused by ill air from the stomach, and for those with dirt or filth in their stomach or intestines.\n\nAgainst rotting gums, rub with myrrh; it will eliminate and heal the wounds. The fume of myrrh received at the mouth fortifies and purges the brain. If received with a gentle breath, it comforts, cleanses, and warms the matrix, and strengthens the superfluidities, and helps to conceive. If the fume is received at the foundament, it helps against constipation if caused by cold.\n\nMille is a seed that is cold in the first degree and dry in the second. It is made from bread, and the blood it produces is least of all. The blood it produces is nothing but it comforts the stomach and other members by its dryness and binds the womb. Dioscorides says that it is aperitif and diuretic, if baked in a pan it is very good against belly wrinkles.\nyif it is laid hot thereon. It heats the stomach and wastes the superfluous humors thereof.\n\nDescription of plant:\nMarjoram is an herb that is hot and dry in the second degree. It is also called saussurea. The leaves and flowers are good in medicine. It should be gathered when it bears flowers and dried in the shade; it may be kept for a year. It has the property of wasting and spreading humors through its quality, and of comforting with a good taste. The powder of it, taken in foods and the wine that it is cooked in, warms the cold stomach and aids digestion. The smell of it comforts the brain. If the leaves and flowers are placed in a bag to the stomach or the head, it takes away wind and bloating caused by cold and wind. If a decoction is made from it in water, it cleanses and wastes humors of the matrix.\n\nDescription of plant:\nMelissa is an herb that is hot and dry in the second degree. It has great virtue when green and dry. It should be dried first in the sun and then in the shade, and may be kept for a year. It has the property of wasting and spreading humors through its quality, and of comforting with a good taste. The powder of it, taken in foods, warms the cold stomach and aids digestion. The smell of it comforts the brain.\nvirtue as a remedy for comforting, reducing, and spreading humors, but it provokes and causes retentive measures to flow more than mercury and cleanses the matrix, aiding conception.\n\nAlso, it is good against hot and venomous apostumes mixed with grease and applied to them, and against all aches if applied for nine days. The wine that melissa is steeped in is good for keeping one from swooning if the cause is cold. Steeped in wine and oil and applied to apostumes, it ripenes and softens them and spreads the hardness of the liver and gall.\n\nDescription of plant:\n\nMulberries come in two kinds. The tame ones that are hot and moist and are the fruit of a tall tree, and are called morus alba. They should be used in medicines. There are other kinds that are wild and are the fruit that grows in bushes on branches, and we call them blackberries. These wild blackberries are hot and dry, and should be gathered when they are black. They have the virtue to divide humors, spread, and cleanse.\nhumours.\n\u00b6 Agaynst apostumes of the throte called Squynancy / and for the dygge of the ton\u00a6gue rotes / and agaynst swellynge of the chekes caused of colde rewme of the heed take the electuary called dyamoron wher\u00a6in molberyes hath chyefe vertue and for ye same take this gargarisme wri\u0304ge out the iuce of molberies & sethe it a lytell in oyle and wyne / and put vyneygre thereto / and so vse it. Also electuary made of the iuce of these beryes with scommed hony is good for the same. And it may be kept .x. yeres in stede of dyamoron. The iuce of molbe\u2223ryes warmed a lytell vnbyndeth the wom\u00a6be yf it be bounde by reason of colde. The iuce of the barke of a molberyes tre or the powdre therof take\u0304 with hony sleeth wor\u2223mes in the wombe. The wyne that ye sayd barke is soden in clenseth the guttes / for it hath vertue to dyuyde and to waste hu\u2223mours.\nTYf a lytell case of go\u0304me of a molberyes tre is made about a rotten tothe & causeth it fall out / and to be drawen with payne. The wylde blacke beryes haue some ver\u2223tue to\nRestrain by their quality and virtue to spread and divide humors through their eyegre sourness. Isaac states that tempered molasses come in two varieties; some are unripe and sour and sharp, while those that are ripe are sweet. The unripe molasses are cold and dry, and have sticky virtue and are sharp and comfort the stomach and intestines, binding the womb. Therefore, when they are dry, they are good for the bloody flux of the womb and stomach, and loosen the womb and promote urine, digesting well, but they nourish little. If they are taken while fasting and washed in cold water, they quench the thirst and heat.\n\nIf the root of molasses is soaked in water and drunk, it loosens the womb and puts out rough worms.\n\nWater that the twigs and roots of molasses are soaked in is good for the toothache if kept long in the mouth. And stops the thick humors that fall from the head to the teeth and to the dyggen.\n\nTake the root of molasses and beat it with vinegar, and lay it.\nin Vyneygre, on a fortnight in the sun, and dry it, then crush and powder it, and apply it to a rotten tooth, loosening it and causing it to fall.\n\nDescription of the plant:\nMatoryssele is an herb called periclymenum. It grows on hills and stony places, and has hard woody branches that spread on the ground and climb hedges. It has a white, round, hollow-naveled flower, and a red seed pod within the leaves at the croppes or the top. It bears five or seven seeds.\n\nExperiment against fire: Fourteen of this herb, gathered in the wane of the moon, crushed and mixed with meal and honey, should be made into balls or cakes and fried to the number of forty-five. These should be taken on the first day, nine; the second, eight; the third, seven; and so on, one less each day until it comes to one.\n\nDescription of the plant:\nMacedonia is a country, and this herb strammarche is called periclymenum of Macedonia, or Alexandrian, of a certain king of the same land so named. It grows in\nGardens and other places, it is like smallache but has bitter leaves and bears a black seed. It has hot virtue and is bitter.\n\nAgainst the pain of passing a stone, the route of Alexandria fried and eaten is good, and against the vice of the matrix if it comes from cold or moist humors, and therefore its seed is put in a medicine called trifera magna. And if it is the root, it is said explicitly.\n\nFor those who pass with pain, lay the leaves thereon on a hot tile and lay them warm to the share.\n\nMorsus diaboli, or the devil's bite, is so called because the root is black and seems jagged from biting, and some say that the devil envied its virtue and bit the root to destroy it. It grows in moist and shadowy places and is leafy like borage, but they are not as rough and are stiffer and more hollow, and grows an armful high and has a bitter taste.\nA ruddy flower.\nAgainst a venomous aposteme, some men call entrax or St. Christopher's evil bruise the herb and lay it thereon, renewing it often. It will surely heal it. It is good against pain of the glands if eaten or the decotion thereof drunk.\nMusk root is called the herb of musk because it has an odor or smell like musk. It comes in three varieties: the great, the mean, and the less.\nThis herb in all things has virtue against pain of the sinuses and all glands. Therefore, it is put in a sauce or ointment called merciatum for the aforementioned causes. The great musk root boiled in wine or a plaster made with the grease of figs laid to the sore places helps and softens.\nMillfoil or yarrow in some places is called carpenter's grass. It is good for rejoining and sewing wounds. If the juice is mixed with turpentine, wax, and oil.\nAgainst emorroid and stringies in the foundation.\nthat which does not appear but is hidden, take and drink the juice of this herb in the morning, and also it kills worms in the belly, if it is bitter, take the broth made from it.\nDescription of plant:\nMuses have dry middle parts in the first degree and moist in the end of the same. It is fruit-like and sometimes called the apples of paradise. They grow beyond the sea and have leaves like enula campana. In many ways they moisten the womb and the sharpness and dryness of the breast and longs, and with this they nourish well. But they are gross and therefore he who uses them much has pain and heaviness in the stomach and stops the ways of the milk and liver. Therefore ginger and otmell should be eaten after them if the person is cold by nature. And if he is hot by nature, eat oxizacre after them.\nDescription of plant:\nMelonges are fruits of an herb called bereberries, as large as pears. The leaves are brown and have a bitter taste and are not allowed to be eaten.\nMasters have four evil qualities. Isaac states that they are hot and dry in the second degree, and have a bitter and sharp taste that bites the tongue. Therefore, they are quickly turned into melancholic humors or an adjustment of their kind, and thus they are prone to freckles, blains, tetters, canker, leprosy, and breed hot and hard apostumes. Whoever wishes to torment them must keep them filled with salt and step them in warm water three or four times until the water is not black, then sodden, and the water discarded, and then sodden in a potage with beef, mutton, or pork fat. Whoever eats the broth without flesh should put vinegar with a little oil therein.\n\nMora bacci is a wild fruit that grows in bushes and branches, and they are called black berries. Pliny writes about this black berry in the .CC.xcii.\nChapter of Morocco mentioned earlier.\n\nBlackberries are beneficial for those with gravel, as they make them pass easily and help expel stones that have been in the bladder for a long time. The juice of them, gathered and mixed with a syrup made of wild sage, is good for those with leprosy. Those who fear the onset of the disease should drink half of it every morning. Cassius Felix says that a person full of itch should anoint himself with the juice of blackberries in a bath, and his skin will become fair and smooth as a result.\n\nDepiction of Melons:\nMelons, which we call pompoms, come in two varieties. Some are long and some are round. But the round ones have a coarser substance and are more slippery, as their figure indicates. This is because the humour they are bred from is equally spread round to grow. However, the long ones are of thinner substance and more nimble, as their long figure in growth proves.\nThe reason for the rough pompons' taste is somewhat sweet. But the long pompons' flavor is watery with a sweetness which signifies that the substance is coarse or gross. Therefore, long pompons are not as noxious as the round ones. However, they have little virtue to cleanse, to wash, and to purge. The round ones are more noxious but they have more virtue to cleanse, to wash, and to unstop. If the body is rubbed with them, it is cleansed of all filth. They are both ready to turn to rottenness and easily change to the quality of humors they find in the stomach, whatever they may be - phlegmatic or choleric - and therefore they irritate the stomach, soften the sinuses of the body, and make it lethargic, and slow down the stomach's sharpness. When they are eaten after other food, they immediately and before it is digested, they cause wind and cramping in the abdomen and intestines, and sometimes produce vomiting and diarrhea.\nThe herb causes loss of appetite. Therefore, those who wish to use it should fast and consume nothing else until they believe it is digested. In this manner, it digests well and produces good humors, although it can be mucilaginous. Conversely, if consumed otherwise, it breeds ill humors and causes strong fevers, particularly for those who are dry and hot in nature. The root and melon rind are not as cold as the fruit pit, and when dried, they become dry to the second degree, making them more slippery and unstopping the veins and conduits that the fruit blocks. The seeds provoke urine and cause passing, cleansing the kidneys and bladder of gravel and stones. However, the virtue is more effective for the kidneys than the bladder, as the gravel and stones in the kidneys are softer, and therefore require gentler medicines for the bladder than for the kidneys.\n\nTwo drams of the powder of the herb.\n\"Rot causes vomiting.\nMelons pale other and resist more to turn into corruptions, and therefore they are better for those who have great heat in the stomach and those who have a fever, for their courses and cold abate the heat of the fever. Thus ends the names of herbs beginning with M.\nNasturcium is cress. It is a common herb, yet there are two sorts. For there are watercresses and gardyne cresses. And when cresses is spoken of alone, it is gardyne cresses. It is hot and dry in the fourth degree. Some call them gusium, and others anthonaes. The root has more virtue than any part of the herb. And when cress is found in recipes, it is the root and not the herb. The root may be kept five years. The herb has great virtue green and dry but little.\"\n\nAgainst palsy of the tongue, that is when the tongue is full of holes, and the patient cannot speak because the sinews of the tongue are full of humors, as it often happens in fever ague. Therefore, chew:\n\n(Note: The text appears to be in Early Modern English, and there are some spelling errors and abbreviations. I have corrected the errors and expanded the abbreviations to make the text readable while preserving the original meaning as much as possible.)\nThe seed of cresses / hold it long under the tongue.\nAgainst palsy or persecution of other members / put this seed in a small bag and boil the bag and all in wine / and lay it on the affected member. The herb eaten or cooked with meat is good therefore.\nAgainst excessive humors of the brain, as in lunacy / blow the powder of the seed into his nose and make him inhale it.\nAgainst pain in the digestive system when it is loose or fallen. Steep this seed in vinegar with dried figs and make a poultice from it.\nAgainst cramping of the womb, if it is called isyake or colic / if it is caused by cold / put this seed in a bag and apply it to the painful place\nThe same is good against stopping of urine / and that the herb be boiled in wine and oil / and applied to the reins and the seat.\nAgainst constipation, if it is caused by gluey humors / lay the powder of this seed on the foundation.\nThe wild plant Nasurcium agreste, also known as nettles, is a wild cress that grows along highways. It is primarily used against the evils and inflammations caused by excessive humors, so its juice must be drunk for fifteen consecutive days and the herb boiled and used.\n\nNiter is hot and dry in the second degree and is found in various places. It comes in two forms: white, which resembles glass, and is the best choice; and yellow, which is not as good. It can be kept indefinitely. It has the power to divide and spread humors, and also to cleanse and dry.\n\nFor colic passion, a convenient poultice is made from niter powder and salt water, or with oil and honey.\n\nTo cleanse the face, mix the powder with honey and apply it.\n\nFor the filth and dryness of the stomach due to an ipecacuanha that has been in it or in the bowels, take:\nthis powder in warm water or better with honey.\nAgainst scurf or scalp on the head, make an ointment of nitre, of honey, and oil. Wash the head first with salt water and vinegar that has been boiled in it, and after that, rinse it with warm water four or five times.\nThe juice with powder of wormwood, if put in the ears, soothes the worms and cleans the filthiness.\n\nDescription of plant:\nNenufar is an herb that grows in water and has large leaves, and has a flower resembling a rose. The root of it is called treemayne and is very large. It comes in two varieties. One is white, and the other is yellow. The best one has a white flower, and the other yellow. They are found in all regions, hot and cold, but the best is in a hot region. The flowers are good in medicine and may be kept two years, and must be gathered in September. Syrups and drinks are made from the flowers in this way. The flowers are boiled in water and sugar put thereto, and thereof is the syrup made.\nFor the pain of the head caused by heat, the Saracens put all these flowers in water and drink the water in the morning. Nutmegs are of hot and dry complexion in the second degree. It is the fruit of a tree that grows in India. And is gathered when it is ripe and can be kept for seven years. The nutmeg that is smooth and heavy among others is to be chosen, not powdered, and has a sharp and prickly taste. And if any of its properties fail, it is not good in medicines. It has the power to comfort with its sweet savory smell and by its qualities and complexions.\n\nAgainst coldness of the stomach and bad digestion, and to amend the ill color of the face, if these are caused by cold, take in the morning half a nutmeg, or a whole one if it is small, and it will greatly ease. The author has seen the experience.\n\nAgainst bad digestion of the stomach, intestines, and liver, take the broth that nutmeg is boiled in. And for the same reason, with mastic.\nwyne, it is said, dries away pain in the stomach caused by wind.\n\nThe wine that numbs is soaked in as in alabaster jars and such other things is good for recovering the spirits of those who have recently been sick. The numbing agent comforts the brain and members of the back.\n\nNutmegs from India are hot and dry. Coughing and excessive mucus, as well as lethargy, may come from moisture, but they may also come from heat and dryness. For by the dryness, the blood is made subtle and sharp, and by the heat, it is made warm. Therefore, it cannot be denied that the aforementioned nuts are hot and dry. However, in medicines, the shells must be discarded and the kernels used. They may be kept for ten years.\n\nAgainst holding one's breath due to cold, set fat fish in wine and eat them, then strain the broth and take the powder of Indian nuts.\n\nIndian nutmegs are hot and dry in the second degree. They are a kind of nut.\nthat groweth beyonde the see / and be of the bygnesse of a comune nutte / and haue reed graynes or sedes in them yt haue a sharpe sauour as peper. They haue ver\u2223tue to chaufe / to drye / and to conforte.\n\u00b6 To conforte dygestyon make powdre of these nuttes with gynger / and rynamum / and put it in your meates.\n\u00b6 Agaynst rewme or humours yt falleth in to the gummes caused of colde. Beate the graynes of these nuttes with mastyke and holde it in the mouthe and it wyll cau\u00a6se to auoyde moche humours.\nTHe wal nuttes ben of two maners for some be drye and some be grene The grene be not so hote as the drye / and haue a certayne moysture bycause they be\ndepiction of plant\n not perfytely rype / and therfore they be but of a smal drythe / and be somwhat gre\u00a6uous to the stomake. Yf they be eaten gre\u2223ne with wynegre / and a confeccyon made of breed & salt fysshe called obsomogarus they kepe the wombe moyst\u25aa\n\u00b6 They ought to be eaten agaynst venym with rue. The drye nuttes be of .iii. ma\u2223ners or sortes. For some there be\nThe newly gadered and some old gadered, as well as some in between both. The new gadered are moist in comparison to the other and have a little gleyness, and are windy and somewhat styptic. But the older they become, the less moisture they retain and are filled with fatness of oil, and therefore, if eaten, they turn into colicky humors. But those that are very old have so much of that fatness that their flavor is like old oil, and therefore, they are not good in meals. Those that are mean are also harmful to the body and cause stoppage, and are hard to digest, especially those that are hot, dry, and colicky, and are contrary to those that have caused the cough due to heat. And if we compare hazelnuts to walnuts, we will find that walnuts are of better feeding because they have a steady substance and are not so fatty and oily, and the nuts are opposite, and therefore, they nourish less and are always harmful, and contrary to the synewes of the stomach, if they do not find them.\nThe well-tempered stomach, or one that has sufficient coldness, is necessary for the proper digestion and nourishment of nuts. In a cold stomach, they lose their heat and become unappetizing. However, in a hot stomach, they burn, parch, and turn the humors into colicky ones, causing fumes that ascend into the head and eyes, troubling the brain and sight. To delay their spoilage, they must be pounded in a mortar and left all night in warm water to retain moisture. They become similar to green nuts. They are useful in medicine; if eaten before other foods with figs, they keep the body from all venomous things.\n\nIf they are stamped with salt and placed on a wood dog, they are effective against the biting of a wood dog. Also, if they are mixed with rue and honey, they are good against apostumes of melancholic humors. When spread and wetted with the juice, they destroy apostumes within the body. A dragme and a half is a sufficient quantity.\nGood remedy against venereal disease and if taken with vinegar, it is good against fires.\n\nFor tetters that are spreading and not spreading, take some in your hand, add salt, mix them together, and rub the tether and scrape it with a knife. Then anoint it with juice of a nut. It will heal.\n\nSpurge nuts are hot and dry. The inner parts are used and not the rinds. They have the power to cause vomiting and purge phlegm and colic in this manner. If phlegm or colic have bound in the mouth of the stomach, steep the powder of its seeds in fennel seed water. If there is phlegm, take water.\n\nNigella Cumin is hot and dry in the third degree. It is the seed of a plant that grew in wheat in watery places. This seed can be kept for ten years. It has a triangular figure and three sides or corners, and a black color, and a bitter taste. For the substance of bitterness, it has apparent and durable virtue, and separates and spreads.\nA player made of the meal of poppy with the juice of wormwood, and laid to the naked sleeves worms in the womb, and specifically in children, and for those that are great, make this meal of poppy with honey & eat it. The said meal of poppy moistened in vinegar and dropped warm into the ears, kills worms there.\n\nAgainst letting of the wind, be it strange or difficult. Against gnawing of the teeth,\n\nAlso steep the powder of poppy in great quantity in strong vinegar, and let the face\n\nNor let medic or nelles near it. Their property is to comfort the stomach and to check the bloody flux of the womb caused by colic humors, and to check vomiting caused by the same, & they provoke urine, and are more beneficial for medicines than for food. For they nourish little, and are better before food than after, and are not harsh to the substance of the stomach and its sensitive sides.\n\nThus ends the herbs beginning.\nWith N.\n\nThis is a depiction of the herb Oxymum, also known as basil. There are two kinds or sorts of basil. One is called basil gentian or fine basil, which has small leaves, and the other has long leaves. Basil gentian is of greater virtue than the other and has a smell similar to cloves. Constantine states that this basil is hot in the first degree and dry in the second. But the other is hot and dry in the first degree. The seeds and the herb are good for medicines, and when basil is found in recipes, it is the herb, specifically in ointments. The seeds have the ability to stop due to their sliminess that is immediately apparent when they are put in water, and they swell and thicken. From these seeds comes a sliminess. They comfort with their good odor and have the ability to disperse and spread humors and may be kept for three years.\n\nAgainst swooning and feebleness of the heart. Take rose water in which this herb has been soaked. For the same, take wine in which the herb has soaked all night.\n\nFor [unclear]\nThe coldness of the stomach. Set it in wine, but it is better in must, and when it is boiled, put white wine therein in good quantity. It is comforting and smells sweetly, and is good for the diseases mentioned above and against undigested food in the stomach caused by cold. The seeds of basil with a little cadeacae, that is the juice of sloes, thickened in rainwater and given to the patient.\n\nFor the cleansing of the matrix and for stopped menstruation. Boil this herb in water and make a little bath about the orifice. Make a suppository of the tender crops of this herb and lay it to the place. Constantine says that the juice of this herb put in the matrix with an instrument for the same cleans it and makes it ready to conceive, and causes the menstruation to flow. This herb boiled in wine and oil laid to the hips and the belly is good for the pain of the womb. And if it is laid to the reins, it helps against costiveness called tenasmon.\n\nOpopanax is hot and\nThe opoponac herb, called \"juice of wax\" in Greek, is obtained in the following way: A pit is made around the root of this herb, which is round and closed. A liquid that hardens to it by the heat of the sun comes out through it. Opoponac should be chosen when it is of clearest and brightest substance and has a brown color. When it is used in medicine, it is prepared in this manner: It is put in a small vessel and that vessel is placed in another so that no water reaches it. The purest part melts by the heat of the water, while the impure and earthy parts settle at the bottom. The purest part is then removed and used in medicines according to the required quantity. The smoke or fume made from opoponac is effective against lethargy and sleepiness. It lessens and spreads the material causing these conditions and purges it greatly.\nvndernethe.\n\u00b6 Pylles made of rounde droppes that is founde in opoponac is good agaynst hoors\u00a6nesse caused of colde. And they may be take\u0304 alone with a rere egge. For the same / put opoponac all a nyght in ye iuce of an herbe called horehounde / and in the mornynge hete ye iuce and put hony therto and make a confeccyon in maner of an electuary.\n\u00b6 For the colyke or ylyake passyo\u0304 put opo\u2223ponac in iuce of fenell / and in the morning bete them togyder and suger therto / and gyue it to the pacyent / but fyrst take a cly\u2223ster. The moost that may be gyuen of opo\u2223ponac is .iii. dragmes.\n\u00b6 To cause the moder to flowe / and to cau\u00a6se the deed chylde to yssue out of ye wombe and the skynne that it lyeth in. Make a sup\u00a6posytory of Opoponac medled in oyle of muske / and iuce of wormwood and put in to the conduyte. Opoponac taken wt iuce of wormwood & hony sleeth worme in the wo\u0304be / a playster of opoponac healeth bro\u2223ken and slayne synewes.\ndepiction of plant\nOPium is colde and drye in ye fourthe degre. And is of two\nmaners. One is called opiu\u0304 the bayke / by cause it is ma\u2223de in the countre of Thedes. It is the iuce of popy / as shall be shewed afterwarde. The other is called opium tranensiu\u0304 / that is assa fetida / spoke\u0304 of afore. But we wyll\n speke nowe of Opium made of popy / and is made thus. A carfe or clyfte is about ye heed of popye or in ye leues and the mylke that cometh out cleueth to the knoppe / and than it is gadred and is called opimum / & cometh out of Thebes and is the best / and hath an horryble taste & is neyther harde nor softe / and hath a browne colour / and is kept .ix. yeres. It is put in medycyns to delay the heate of them / and the compost medycyns that they be put in be called opi\u00a6ates. It hath vertue to stau\u0304che and to slee. But in hote medycyns it hath not that ef\u2223fecte bycause heete of spyce letteth it.\n\u00b6 To cause a seke persone to slepe. Medle opium in womans mylke / and put pow\u2223dre of mandragora therto / and to anoynte the apostumes / as the apostume called eri\u00a6sipile that is caused of\nColic and herpes, that is an itch or rash, are treated with opium mixed with the juice of an herb called knotgrass or corrigiole, or with the juice of henbane.\n\nA grain or seed of opium taken in the body stuns and mortifies all the wits of man in such a manner that he feels no pain and causes him to sleep.\n\nTo alleviate extreme pain, opium should be mixed with women's milk and rose oil and made into a plaster. Although it provides relief for a time, it causes discomfort afterwards because it keeps the material in place, preventing it from spreading.\n\nOriganum is hot and dry in the third degree. There are two types of it. One is wild, with broader leaves, and is of stronger operation than the other. The other is tame and grows in gardens, has fewer leaves, and is of softer operation. It should be gathered when it bears flowers and dried in a shady place. In medicines.\nThe stalks must be cast away and it may be kept for a year. It has the power to draw and spread humors and to lose and waste winds.\n\nAgainst cold pains, place the leaves and flowers in a bag and lay it very warm to the head, and cover it well until you sweat. The broth that it is boiled in bubbles in the mouth and wastes humors and throat. The powder of its leaves laid on the tip of the tongue wastes and delays moistness.\n\nAgainst pain in the breath called asthma, if it is caused by cold, take the wine that it is boiled in with figs and the powder of it made into a confection with honey and taken with warm water. The wine that it is boiled in comforts digestion and stops pain in the stomach and bowels. Small quantities of this herb boiled in wine and laid to the reins is good against urinary retention and for those who pass pale stools.\n\nFor costiveness, if it comes from cold, put the powder of orygan on the foundation and leave it there.\nThis herb, soaked in wine and oil, softens it and applies it to the matrix. But a suppository is better, made from the tender crops of this herb, placed in the conduit.\n\nOxydonica, also called finiton or dates of yew, is a fruit that grows on a tree in India and resembles dates. They are dry and cold in the second degree. They must be chosen when neither hard nor soft, otherwise they are corrupt and ineffective. They should have an eggy smell and be gathered when ripe. They are brought in with their seeds. They have the power to purge colic humors and cleanse the blood, reducing its heat. When put in decocctions, they should not be boiled. But when other medicines are simmered or prepared in another way, they must be added by hand to the decotion. Sometimes it is bruised with cassia fistula in some liquor, strained, and myrrh is added.\nTemper it with water and strain again, taken in the morning. Water it soaked in helps digest fiery humors. They have a hard bark and seeds. And they must be cleansed before use, and can be kept for five years.\n\nDescription of barley:\nBarley is hot and dry. Many things in barley are beneficial in medicine. The grain, the hulls broken, and all whole. However, the meal soaked in water for a long time is good for those with a fever or impostume in the body's bulk, and it should be taken with warm blood. The water that barley is soaked in, until it is thick and brown, is good.\n\nTo stop the growth of an impostume at the beginning, make a paste of barley meal, eggs, and vinegar. For with that, it puts an end to it significantly. And to ripen impostumes, coat the aforementioned meal with egg yolks.\n\nTo ripen impostumes. Make a paste of barley meal, of tar or pitch liquid, or with turpentine or honey, either is good. Of barley is made a profitable concoction in this way: barley.\nA porridge is made from barley in this way: crush barley so that the husks can be removed, and from the clearest part take a certain measure, and five times as much water. Boil it until it reaches one measure and strain it, then drink it. It is good for maintaining health and moistening the body. If the patient desires to be cooled further, add a little vinegar. If they have a hot nature, add a little poppy. This porridge nourishes those who are healthy and feeds them as much as it breeds, making them have good and clear sight if they have a whole brain. This porridge should be given to the healthy and to those who seek it should be given according to the requirements of each disease. It quenches thirst. And for those who seek a porridge that is laxative and cleansing, sethe it accordingly.\nThe bone in a deer's heart is cold and dry. In the heart's left side is a hollow bone, where milk takes respiration and sends a thick excess that tears to a bone. This bone is tender and has a part of the heart's flesh sticking to it. This bone is brown due to the heart's blood, and it is worth noting that there is a tender bone in a goat's breast which apothecaries use in place of it, but the difference is known because the goat's bone has no flesh sticking to it and is not brown but white and softer. The bone of the deer's heart can be kept for thirty years. It has the power to clean the blood and purge melancholic humors.\nFor the faintness or weakness of the heart, take the powder of this bone with borage juice. Or boil it in wine, and with that wine take the electuary called dymas-gargarion. For all diseases that originate from melancholic humors, and against bleeding of hemorrhoids, take this powder with sweet wine that beans have been boiled in. Or mix the powder with an electuary called diasporus. Powder of this bone and bladabaris, given with warm wine, washes away the coldness that comes from quartan fever at the beginning of an attack.\n\nThis bone breeds in the body of the fish named, and is of dry and cold complexion.\n\nTo whiten the tooth, make it into very fine powder, and put it in a thin linen cloth. Rub your tooth with it.\n\nTo whiten the face, put this powder in citron ointment and anoint your face. Or make powder of the root of serpentine and of this bone.\nwith rose water and let it dry, then put it back in the same water and let it dry again. Repeat this process four to five times and anoint the face as with ceruse.\n\nDescription of plant:\nOlibanum is hot and dry in the fourth degree. It is the gum of a tree that grows in Alexandria and is the best. There is a variety called meale encens or olibanum. This should be used in medicine, and the one to be chosen is the white, clear, and pure one. Its dimness should be rejected. It has the power to comfort through its good air and to restrain and bind through its stickiness.\n\nFor the tears that run from the eyes and for the toothache, caused by humors that fall from the head through veins, place a plaster of powdered olibanum on the temples with white wine or the yolk of an egg.\n\nFor the swelling of the nostrils and redness caused by a flux of humors, take the broth that olibanum is boiled in. In the morning, take pills of olibanum, and at night, use the same pills. These pills:\nForty-fourth digestion / and purges the stomach.\nTo comfort the matrix / and to cleanse it / and make it ready to conceive. Take the smoke of olbanum below / or make a suppository of the powder with oil of musk / or transfera magna with oil. Also, chafe olbanum with orygan or stavesacre / and it will cause phlegm to come down from the head and ease the heavy tongue. Take the powder of olbanum confection with wine and wet a cloth therein & lay it to the share often & it will comfort the matrix so the wine be warm\nTo cause breasts or papples of women to be small & slender. Confection the powder of olbanum with vinegar and wet clothes therein & lay them on the breasts. If olbanum is medled with sheep sweet in the manner of an ointment / it is good to dry the nature of a woman / and to restrain the body from bleeding in the same place. Olbanum resins wounds if it is medled with milk and laid to them.\n\nDepiction of plant:\nOlives are of two sorts / the wild and the tame. The tame are of four types. Some are:\nSome are green and somewhat ripe, some black, and there are those that are between green and ripe, and are red. Dioscorides calls the green olives Iacinthuses, which are aquatic or watery due to having little oil, and are of two kinds. One is properly called aquatic or watery, and the other is not. Those properly called aquatic or watery are earthy and have in essence no oil, but a clear juice like water, and are cold and dry, and more comfortable for the stomach than any of the others. They bind the womb and nourish less than any of the others, and have hard digestion. The other are kept wet and acquire a sharpness and dryness, and therefore they cause the blood to flame and harm the stomach's sinews, and are hard to digest, and are more subtle and thinner of melancholic humors, and comfort the appetite if taken in the middle of dinner. Those that are properly called aquatic are those that, though they are green, yet the oil that comes from them is called oil.\nomphacius fruits are more nourishing than the others mentioned, and they also comfort the stomach less due to their oil. Black and ripe fruits compete in heat, but they are in between moist and dry. Dioscorides states that they have some dryness, and Galen says they are moist and nourish well and soften the stomach and digest, and pass easily out of the body due to their fattiness causing them to sweat from the stomach, but through their oil they soothe and anoint the stomach or are digested. Therefore, they are not as wholesome as the green. For they produce ill blood. Those that are in between are less grave than the black due to having less oil. However, all the olives after the color that they have produced have humors of like color. Galen says that\n\nreed olives that are not ripe become corrupted more quickly and soften the stomach and moisten the womb. Ripe olives are good for medicines. If they are broken and applied to burnt or scalded places, they delay the healing.\nBladders and busters of the same. Three barrels lying on their sides; two cauldrons in background.\n\nOyle of olives is of various kinds. One is newly pressed out, and the one that is newly pressed out is for dealing with a mad dog. As soon as you are bitten, go to the church, and make your offering to our lady, and pray for her help and healing. Then rub the wound with a new cloth until it bleeds, and take three eggs and beat them. Next, take a cruse and fill it full of olive oil, and put the beaten eggs in it and beat them together without salt. Then take white cassia well cleansed, and set the eggs in it without any oil or grease, and stir it all together until they are well softened. When all is well softened together, eat the better half, and lay the other half on the wound as hot as may be endured. You shall be whole, and you must fast for three or four hours after, and let the plaster lie for three or four days after.\n\nOleander or olipanthus is an herb.\nThe leaves are like laurel but longer. It grows in a tree-like manner near floods and has a venomous property. Therefore, let everyone beware of touching it. Some wicked people make brooches or spikes from it and roast meat on them, and thus poison the meat and cause those who eat it to die. It is necessary to beware of and utterly eschew it.\n\nThis herb has a virtue against saltpeter that causes scabbed legs, if it is soaked in water and the legs are washed therein in the morning and evening.\n\nIt is good for back pain and swelling of the cods if it is applied plaster-wise to them.\n\nPeter is hot and dry in the third degree. It is a common herb. The root of it is put in medicine. The root should be gathered in winter and can be kept for five years. The best is stiff and whole, not worm-eaten, and does not crumble easily, and has a sharpness that is not soon felt but must be chewed in the mouth.\nIt hath vertue to withdrawe / deuyde / and waste humours. Gargarysme made of vyneygre that pyreter is sode\u0304 in wt fygues / or made in swete wyne purgeth ye heed of flewma\u2223tyke humours / and wasteth the moistnesse of the dygge / and yf it be chawed betwene the tethe it swageth the ache. Yf it be stam\u2223ped and medled with wyne and oyle / and layde to a gowte playsterwyse / or on ony paralytyke it is good membre. Grene pyre\u00a6ter beten and layde afortenyght in wyne / and than sode\u0304 and streined / and with oyle and wax an oyntement made is good for ye aboue sayde thynges.\ndepiction of plant\nPEper is hote in the begynnynge of the fourthe degre / & drye in ye myd\u2223des of the same. There is thre sortes of it For there is longe peper / yt is called macro pyper And there is whyte peper yt is called malano piper. Some say that they be fru\u2223yte of dyuers trees. But Constantyne and Dyascorides say that they be all thre of a tre growynge in ynde / and some say that peper is made so blacke by brennynge. For whan it sholde be\nThe great multitude of serpents in the area / they set fire around the trees so the vermin may be driven away. But if that were true, the trees should be burned. And therefore this author states that they are all fruit from one tree, but when it bears flowers, those flowers gather on a heap and stretch out like the flower of long pepper, and then it bears another kind of small fruit called white pepper, which we have none. Instead, they use capers or spurge from beyond the sea, which is not pepper, for it is larger and not sharp like pepper. And if it is used in medicine, the substance within must be taken and not the husks. Black pepper is gathered when it is ripe / and the Saracens bake it in an oven for two reasons. The first to keep it long / and the second that it bears no fruit nor grows in other countries / and black pepper is of more virtue than the white or long pepper / and it may be kept for twenty years. The white, which we have not, may be kept long enough.\nAnd the long pepper for about 20 years, black pepper has the virtue to disperse and reduce humors. Powder of it put in the nose causes sneezing and cleanses the brain of phlegmatic humors, as well as removes reume. If it is mixed with oil and any patient having a fever is anointed with it at the beginning of the fever, it will surely take away the chillness and shaking that comes at the beginning.\n\nThe wine that pepper is cooked with figs cleanses the bulk and the members of the body that are slimy and gluey from phlegm and is good against indigestion. Cut an apple in half and remove the core and seeds, fill it with long pepper powder and wine, and roast it in the fire. It comforts digestion. Powder of the inner part of long pepper, wet in rose water and dried, is good to take away the web of the eye. It may be taken alone or put in rose water in the manner of a collyrium. White pepper may be used instead, but long pepper is more comforting. Long pepper cools sanguine and coleric persons. It heats.\nouermoche or spreads the subtle humors and sometimes causes merriness.\n\nThe powder of pepper gnaws at the dead flesh of sores.\n\nDescription of peony:\nPeony is hot and dry in the second degree. It is an herb whose root is so called, and the root is to be used in medicine. If peony is found in recipes, it should be gathered in winter and can be kept for ten years. Choose the one that is black and not pierced. It has the power to dry and spread humors. Against the falling evil, it has a special hidden or stowed power, and therefore some say that it is only one species or kind of peony called Roman peony. For the same disease, powder it with the juice of mugwort or wild rue.\n\nAgainst paralysis, take this powder with wine that has been infused in castoreum.\n\nAgainst lack of urine, take the wine that it has been infused in.\n\nTo clean the matrix, make a smoke beneath or make a bath to the said parts with broth that has been infused in.\n\nAgainst costiveness caused by\ncolde put the powdre therof with cotton in to ye fou\u0304\u2223dement. And knowe ye that peonie is also called penthoron / aglosotos / & aliofotes.\ndepiction of plant\nPOppy is colde & daye / & is in thre maners. For there is whyte that is colde & moyste / & the blacke is colde & drye and the reed is more mortyfycatyfe / & is called wylde poppy. white poppy is called codion / or codias / and oxibonon / & blacke poppy is called mycon / & melon agryos. Poppy sede may be kept .x. yeres / poppy is expressely named / whyte / blacke or reed. Poppy hath vertue to mortyfye and cause slepe. \u00b6 To cause one to slepe / make a play\u00a6ster of the\u0304 all or of one alone with woma\u0304s mylke & whyte of an egge & lay to the tem\u00a6ples. The wome\u0304 of Salerne gyue whyte poppy wt theyr owne mylke to theyr chyl\u00a6dren to cause them slepe. The blacke & the reed ought not to be taken for they morty\u2223fye ye spyrytes by theyr coldnesse. A \u00b6 Agaynst hote apostumes at ye fyrst or they be formed / & also agaynst chauffynge or heate of ye lyuer / stampe the\nsedate of poppy and the herb together and conjunct with oil of roses / and lay thereon. For those who have over dry members / and for those who are ethylene or other dry fevers, take heated oil of violets and add white poppy seeds to it and anoint the rump.\n\nFor dryness of members in the breast / and for those who are very lean / and the electuary called dipapaver, it is principal in. For the same, make an electuary of juice of licorice, gum arabic, and dragana seeds of like quantity / and add poppy powder to it of like amount / and conjunct the said electuary with syrup of poppy / and where you find poppy alone, it is white. White poppy mixed with nut bark turns black here. The flower of wild poppy cleanses the spots in the eyes where blisters have been. The white is good against a cough caused by hot humors falling from the head. The black is perilous and causes falling into lethargy and may mortify or sleep.\n\nDepiction of plant:\n\nPenedane is an herb or wood called\nAgainst strangury and dysury, and against stopping of the liver and the milk, take the broth that it is cooked in. Make a plaster of the herb's share in oil and wine. Against cold humors in the body, especially around the longs, take water in which this herb has been cooked with juice of lycorice. If there is a large quantity of humors, steep it in wine with juice of lycorice. A small bath or washing made of the water in which this herb is cooked is good to cause menstruation to flow.\n\nPercy is hot and dry in the second degree, and is in two forms: wild and tame. The wild is called pennycress. Its seeds are chiefly found in medicines if pennycress or pennyroyal is found in receipts. These seeds may be kept for ten years and have the power to open the ducts of the urine, but the wild is stronger than the tame. They are good for the diseases that pennycress above-mentioned causes. Sauce is made of the tame.\nThe herb sodden with meats comforts digestion and loosens the winds of the belly. Policary is hot in the third degree and dry in the second degree. It is an herb of three kinds; the more, the mean, and the least. The mean is most beneficial in medicines. When it is gathered, the leaves with the rinds or stalks should be baked and then dried, but in medicines, nothing should be put in but the leaves. It has the property:\n\nWine that it is sodden with figs is good against lack of breath and against cold remnants of humor in the breast.\n\nBath or washing made of water that it is sodden in cleanses the matrix and enters thereof.\n\nThin powder thereof laid to the foundation is good against costiveness caused by cold.\n\nThe leaves in small bundles sodden in wine and laid to the place troubled with winds wastes them and ceases the pain.\n\nAnd if these bundles are heated on a tile without any licorice and laid hot to the head is good against cold piles.\n\nPines are the kernels.\nWithin the pine apples. They are hot and moist. If you will put them in medicine, lay the apples on the fire until they are slightly burned, then take the rinds inside and outside and put the kernels there as needed. They have the property of soothing and moistening, and stopping. It is for those who have apostumes in the bulky members and for those who have let go of breath due to cold humor, and for those who have a dry cough, and for those who have ill complexion in the liver that dries it or are dry from other things, as they nourish and increase blood, and moisten lechery. They may be given to them with syrup, or with meats or electuaries.\n\nAgainst a bloody flux of the womb, the thick cynd of pine apples is good in this way: when it is newly gathered from the tree, set it in water and place it on the coals, and let the patient take the smoke.\n\nPlumes are cold and moist. There are two sorts of them: black and red. The black ones are somewhat hard and are the best among them.\nbest be those called damaske plums or damascus stones. They ought to be gathered when they are ripe, and those who wish to keep them must clean and dry them with vinegar, and so they may be kept in a wooden vessel. But when they are cloven, they must be dried for fifteen days in the sun, and then put in syrup. They have the virtue to soothe and polish the bowels.\n\nAnd therefore, in ague fevers, they are good for those who are bound in the womb due to dryness or colic humors that dry the womb, and therefore the green ones are good to eat.\n\nTwo people standing around a table with objects on it.\n\nPomegranates are hot and dry, and are made in this way. Sugarcane is boiled in water until a drop of it, when dropped on a stone, becomes hard and brittle and breaks. Then this boiled sugar is placed on a stone to cool, and then hung on a nail and handled and heated with hands until it turns white, and then cut into small pieces and powdered almonds cast upon it to make it whiter.\nPenettes is good for those who have fevers caused by apostumes in the breast, and for those who have great thirst in the breast and are very lean due to sickness. Against diseases of the breast, they should be used with ptsisan, and for leanness of the body, they may be taken alone or in meals. For the same reason, an electuary called diapenidio made of penettes is good for fever ague or for the apostumes of the ribs or of the longues. Penettes are both good meat and medicine.\n\nFor chapping of the lips, delay them in water with dragagant and anoint the lips.\n\nAgainst flying or roughness of the mouth, and against small blisters and swelling there, set egg yolks in water, then fry them until oil comes out of them, and with that oil mix the powder of penettes, dragagant, and amydon, and anoint the pain. This powder, mixed with syrup of roses or violets, is good for the aforementioned things.\n\nDepiction of plant: Psiliumis.\nFor a certain herb's seed, which can be found in ryne, collect it in summer and it can be kept for ten years. It has the power to moisten and refresh or cool.\n\nAgainst tongue dryness in a feverish ague, bind the seed in a fine linen cloth and then put it in cold water. Wash and rub the tongue with it and scrape it with a knife.\n\nFor thirst, put the seed in a bag and place it on the tongue.\n\nFor breast and membrane dryness, and for those who are costive so that the breast is not stopped or the breath short, take psyllium in water for a certain period, then discard the water and take the same seed with clean cold water. Psyllium is commonly put in syrups prepared for sharp fevers, and a large quantity of it is required, as the sediment of the seed would stick to the vessel or spoon if only a little was used.\n\nFor a bloody flux of the womb, burn psyllium in an earthenware vessel.\nFor nosebleeds, put the powder in a reed or rose water. For nosebleeds, the midwife placed the powder on the forehead or temples, or made a tent of the powder with bursa pastoris and put it in the nose. For bad smells, put psyllium in a bag, moisten it with some cold herbs, and renew the psyllium. For sharpness of the hair, wash the head with water that psyllium is soaked in. Psyllium keeps the scalp cool and moist, as it is such a subtle substance that it would waste away if not put in cold things.\n\nPolypodium is hot and dry in the third degree. It is a weed much like fern and grows on walls in all places where polypodium is put, wind must be put there as well, such as common fennel or similar.\n\nFor womb issues, high or low, and for those whose hair falls out and for those who are gassy, to preserve them:\nFall again into those diseases. Take half an ounce of polypody or an ounce if needed, but not from a hot ground, and stamp and boil it with prunes, violets, and squash. If there is only a little, use a large amount of common seed and any seed. Strain it and give it to the patient. Another method is to stamp it as previously stated and boil it with common seed and any seed. Use that broth. Or boil the powder with sweet smelling spices and deceive many, for when they take medicine they believe it is not polypody, so they take it and it benefits them. Piment and clarify is made from it if it is stamped and boiled in wine with spices. People of the country take green polypody, concoct it with meal and eggs, and make pancakes and fritters that loosen slightly and somewhat against the aforementioned sicknesses it may be taken. Alternatively, the decocation of polypody made in water or in the juice or seed of fennel, and to it put two drams.\nHerodotes:\n\nPalea is an herb resembling wheat but it has thicker leaves and is whiter in color, growing in pit-like conditions and by high ways. The dried leaves and powder made from them, applied to new wounds, stop the bleeding and heal it.\n\nPetroleum is oil from stone. It is hot and dry in the third degree and is found in sulfurous places of limestone. It is made from the earth's fatness and water that is transformed into a substance with both a hot and fiery aspect of fire, found upon stones, apart from water. There is enough found on the sea that is black, but by continuance it whitens. Sometimes it is found yellow. It is also produced by craft in Greece and other regions beyond the sea. Petroleum should be chosen that is yellow or white and clear of impurities and stinking. It can be easily combined with other oil. A little of it makes a great deal of other [sic]\nThis oil has a strong power like fire / and has the ability to spread, waste, and draw humors.\nAgainst all kinds of gout, whether in the hands or hips. And against intestinal worms, anoint the anus with it.\nFor womb ache. B\nAgainst gout and womb ache, some take it in quantity of a dram or two with drink. And the author says that he has seen some recover and some die. Therefore, it should not be given to a weak person in summer / nor to colicky people. Nor should it be given unless the cause of the disease is cold and at most two drams.\nAgainst strong podagry (ache in the feet), heat petroleum in juice of herbs and strain it, give it to the patient.\nAgainst the stone, it is a sovereign remedy if the powder of the stone called linx is very small and boiled in petroleum / and the said oil is put in the urinary bladder with a catheter, it will break the stone that is hardened. But the urinary bladder must be frequently bathed.\nWith water, mulberries are soaked in oil to open their conduits. Against a lette of the breath called asma, if it is caused by cold, and against an old cough, anoint the breast without first applying it with that which the matter may digest better. Take a dragme or two at the mouth. Against disease of the matrix if it rises upward, put petroleum on hot coals and let the woman receive the fume at the mouth or nose, or make a suppository of cotton wet in petroleum. And when petroleum is used, something cold and moist should be taken first. For petroleum flies and the cold thing refreshes and saves the skin.\n\nPiscates are called fistules, fistnesses, or straws, and are a fruit that grows beyond the sea. They are good to be eaten as alms against coldness of the breast. They increase the natural heat of man in this way. Crush them and concoct them with honey and put therein powder of nuts and of those little beasts called stynes in little quantities.\nQuantity and if they are taken with wine, they help against wind and are good for those with a weak liver. Oil is made from them that is good against head pain. Dioscorides says that they are good for the stomach. However, Galen says that they do neither good nor harm.\n\nDescription of the plant:\nPortulacca is a virtuous herb. It grows in the third degree and thrives in the second / and has the power to soften and cool. It is good food for colicky people who are afflicted with fevers caused by colic. And also for those who are healthy, if eaten raw, it is beneficial. The water of the decoction is good to preserve the heat of the inward members. It cools the heat of fevers, it promotes urination and unbinds the belly. It profits against clefts of the lips and flying of the mouth. Burn the root in a brass vessel and make a powdered confection with honey / and anoint the lips with it / also, it fades the sores of lasers anointed with it.\n\nAnd if it be (used as a)...\nThe herb brayed with vinegar is good against hot apostumes. Its juice, along with the herb, is profitably used against injuries of the bowels. It softens them and is beneficial for moderating an unmoderate flux from the matrix. However, if used excessively, it harms the sight, cools the body, and prevents the colon from vomiting. The same herb, chewed with a little vinegar stopper, stops nosebleeds and alleviates the burning sensation in the stomach caused by colic. The herb's juice is good against pain in the kidneys and bladder and checks the flow of menses in women. Water of the herb is beneficial for bleeding hemorrhoids.\n\nMake a mortar and pestle from lead and put oil of roses or violets in the mortar. Crush them with the pestle.\nsayden Leiden pasteell till they become somewhat thick, then set it out in the sun for 11 days and moisten it often with rose oil or violet oil, and put it in a vessel. It is good against burning or scaling by fire or water.\n\nAgainst hot poisonous gases and flying ones caused by heat, and against burning and corrosive sores, there is a medicine or salve called ploucras. Put molten lead in a certain vessel, and bruise stalks of chervil or hasel or an herb called spurge, and stir the said lead till it seems like small lumps, like cherries. These may be put in powder later.\n\nPolium is of various kinds but the best grows on hills and should be gathered when it flowers, and may be kept for a year. It has the power to divide and waste humors and to unstop the passages of the liver. The broth that it is boiled in with reyns is good against breast cold and longing.\n\nAgainst stomach pain and that of the intestines, and against colic, there is a medicine called polium. Gather it when it flowers and dry it, then powder it and mix it with honey and gum arabic, and take a spoonful three times a day.\nTo take the broth only if it is boiling, if it comes from cold or wind.\nTo stop the liver, the milk, and the reines, and allowing the wine to settle, the wine that it is boiled in is good.\nAnd if it is boiled with wine and oil, it is good against pain in the belly and letting of the reines, if it is laid there.\nPitch is of various sorts, for there is ship pitch and liquid or thin pitch or tar. The ship pitch is a depiction of plants growing out of rocks near a cliff. The less hot and dry. Some say that the liquid pitch is the drafts of the ship pitch. But that is not so. For they are made from various trees in this manner. The bows or twigs of the trees are only in a vessel, and fire is made underneath, and another vessel above that the liquor drips out from the boughs. The pitch liquid has the virtue to spread and disperse humors.\nFor scabbes make an ointment of liquid pitch called tar with vinegar and nut oil mixed together. Or steep lime in it.\nFor night in Vinegar and in the morning, mix tar with oil and create an ointment.\nAgainst pimples, mix or pigment with liquid pitch and add French soap to it and anoint the pimple with that.\nFor the scalp on the head. Take white pitch and black, of each alike in quantity. Take long pepper and long plantain alike in quantity and make half a spoonful of their juice, and take as much gromwell as of both the others and half a spoonful of strong vinegar. Mix all together and then take half a shellful of meal dust and as much dragon's blood and put a little salt to it. Heat all together until it thickens into an ointment. Then shave the head, wash it with white wine, and on every scale apply a plaster and let it remain for a natural day, then pull it off against the hair, and shave the patient every eight days and wash it sharply with white wine to purge the roots of the scales and make him vomit as much as he can by the mouth.\nThat is to say, eat onions and such other meats and lay on plasters of the style until the head pill and lay them so hot as he may endure them, and he shall be whole in a month. (Proven.)\n\nDepiction of plant:\nPlantain is an herb that the Greeks call arroglosse. It is also called quince-nerve, great plantain, and grows in moist places and open fields.\n\nFor the toothache, put the juice and leaves in the mouth, and it will relieve the pain immediately. And if the cheek is swollen, make a plaster of the leaves and lay them hot thereon, and it will reduce the swelling miraculously.\n\nAgainst pain within the body. The juice of plantain drunk ceases the pain and purges the breast.\n\nAnd for those who spit blood, drink the juice quickly.\n\nAnd to heal all foul wounds, lay the powder of plantain on them. Also, this herb is good against all gadding of humors.\n\nAgainst biting of a serpent, eat the herb and drink the juice, and it puts out all venom.\n\nIt is good also for stygging (stinging).\nFor a bruised spine or bite, apply a spider's web.\nTo expel or rid worms from the body, drink the juice and place a plaster of the leaves on the navel.\nFor quarter-hourly afflictions, drink the juice mixed with water before the onset and it will bring about a good effect.\nFor swelling aches in the feet, crush the flowers of plantain with a little salt and apply.\nFor tertian fever, crush three plantain leaves with wine or water and drink it at the time of the fever's onset; it is very helpful.\nTo help a child's bed come out of the mother's womb, take the powder of its leaves with water.\nFor swelling in the feet with going, crush the leaves and apply.\nFor pimples in the mouth, eat the leaves and hold them long in the mouth is beneficial.\nFor swelling of the throat, bruise the herb with honey and apply.\n\nLong plantain is good against fistulas, if the juice is applied to them for several days, it heals and cures them.\nFor a bite.\nwood dogge / stamp this herb and lay it there.\nFor pain of the bladder / bruise the herb with the rotes / and wring out the juice and drink it / it is good against venomous beasts.\n\nAnyke is a sedate plant, similar in nature and shape to Gromwell. But it feeds less and binds more. It may be taken various ways and performs various operations. But however it is taken, Gromwell is better. Anyke is boiled with fat flesh, with oil, or almond milk. That which is boiled with fat flesh or oil is sufficient enough for it lessens a great part of thirst, and therewith gets a good taste and nourishment, and lessens the binding power of the meal from the brain, and put to it .10 times as much water, and strain it two or three times, and set the straining aside until it is thick, and this manner of setting is best and makes it light and is the best manner to cause it to bind the womb.\n\nPeenthafilo\u0304 is an herb called fine leaf. For\npentha is a Greek herb that is five-leafed and filipendula is leaved. Penthafilo means to be with five-leafed filipendula. It grows in sandy places and meadows. It bears five leaves on a stalk and has yellow flowers that stretch on the ground.\n\nFor the pain that comes from joints due to strokes or labor, bruise this herb with old wine and apply it.\n\nFor pain in the womb caused by colic humors, drink the juice and it will stop the pain.\n\nAgainst rotting of the gums, rub the check with the juice to remove the rotting.\n\nFor headache, bruise the herb and rub the forehead and head with it.\n\nAgainst a bloody nose, drink the juice or anoint the forehead, or drink wine that has been soaked in it.\n\nAgainst biting of serpents, drink the juice to put out all venom and therefore it is put in a tincture.\n\nAgainst cancer, bruise the leaves with sage oil and put old white wine on it, and it is a good remedy.\n\nPoligonia is an herb called sparrowgrass. It\nFor Proserpina, some call it Corrigiole, it grows in ways and fields. It is a little weed with many knots.\n\nFor the spittle blood and the vomit, the juice of it is sweetened with wine or other good liquids.\n\nFor pain in the sides or ribs, mix the juice with rose oil and anoint the sides.\n\nFor swelling of breasts, make a plaster of this herb with butter and lay it on them.\n\nFor itchy legs caused by salt flues, wash them with water in which this herb is boiled.\n\nFor flux of the womb, take the juice of this herb alone or with sugar or wine. The same is good for excessive flow of flowers in women.\n\nDepiction of plant:\nPolitryke, some call Adyanthos, and some call it Earth Star. It grows against walls and in moist places.\n\nFor neck pain when it cannot be stirred, take this herb with the stalks, leaves, and leaf blades, along with eight grains of pepper and eight of coriander seeds, together with strong wine, and drink it after being bathed.\n\nThe powder of this herb laid upon\nThe new sore heals them.\nThe water in which this herb is boiled and sugar added is good against fever ague, and it is put in syrup to cool.\nPrimula veris is called primroses. Some call it saint peter's-wort.\nFor breaking of the head or other member, or to keep any wound from stroke or smiting, or for any bleeding in vain, take an uncouth and a half of the juice of this herb, and drink at morning and at evening.\nAlso, the water in which the root is boiled is good to unstop the ducts of venereal disease.\nPalis auis, or hare's palsy, is an herb like spurge, but it has longer and more slender leaves, and is leaved like fennel and the root like knotgrass, and it bears no flower, but a red berry like a fig but it is rounder. It is called hare's palsy. For if the hare comes under it, he is sure that no beast can touch him. Some call it artemisia. It is good against gout, artemisia-like, if the root is boiled in water or wine, and drink it. It is also good against lette.\nvryne, or strawberry tree, is an herb with leaves like those of a strawberry, growing in dark places in fields and woods.\n\nPulmonaria is an herb with leaves like those of a strawberry, but their long stems are bent or injured. Persicaria is an herb with leaves like a peach tree and is called arsenic or bloodwort because it draws blood where it is applied and has a burning quality. The juice of it dropped in the ears expels worms.\n\nPersicaria: depiction of plant\n\nPersicaria is an herb with peach-tree like leaves and grows in moist places. Its leaves are good in medicine. Some call it sanguinary or bloodwort because it draws blood where it is applied and has a burning quality.\n\nThe juice of it dropped in the ears expels worms.\n\nParacella is an herb with leaves like those of the larkspur tree and has a round, red seed pod resembling a cockle. The root is round and thick with a yellow color. It is called herb-bane because it has a poisonous effect, and some say poison is made from it.\n\nAgainst fistula, make a poultice of it and apply it to the hole of the fistula; it will cleanse and heal it. It grows in sandy places.\n\nPimpenell is an herb that grows in various places.\nin sandy places or at the foot of hills It is good to apply wounds with the powder if it is often applied there.\nAgainst fistula and canker, it is good if applied there.\nIt promotes recovery against dimness of the eyes if washed with water that has been soaked in it at morning and evening.\nThe juice consumed expels all venom from the body.\n\nDepiction of plant:\nPilocella or mouse ear is an herb that grows on hills and has rough leaves with long hairs in them, resembling a mouse ear, and therefore it is so named, and it spreads and stretches on the earth. It has the property to heal, clean, and soothe wounds.\nTo heal and soothe a wound, make juice from it for new wounds.\nFor a fever, drink the juice of mouse ear at the time of the attack.\nGive them the juice to drink, and if he casts it out, he will die, and again.\nPerwinkle is good against bleeding at the nose or other parts of the head.\nAnd to stop the aforementioned bleeding, the leaves must be held long on it.\nPALMA CHRISTI is an herb like satyrion. The leaves are speckled with color like the sky and grow in dark and moist places, primarily in groves. It has the virtue to moist and to make cold and is perilous to use. It is not put in use of medicine due to the mortification it causes.\n\nPEACHES is a fruit cold and moist in the third degree. The leaves of the tree are like the leaves of an almond tree, but they are somewhat longer. This fruit is primarily good if they are eaten fasting. The cooling effect of colicky humors and comforts the stomach that has lost appetite and abhorrence of meat due to colicky humors. They are noxious to phlegmatic and colicky persons.\n\nIf five or six peach leaves are stopped and mashed with meal and fried while fasting, it will cause you to be loose and go to the stool, and will purge phlegm primarily, and then bile and melancholy, and in like manner does the kernel in the peach stone if it is stopped.\nWarm water and drown [them] and they will purge above and below. Thirty or forty may be taken after the strength of those who will use it.\n\nVessel for oil (questionable)\n\nOil made of kernels of peaches is good against ear pain caused by cold, if it is dropped in and applied hot with cotton.\n\nAgainst worms in the womb in children. Make a plaster of peach leaves with a little vinegar, myrtle, and wormwood, and apply it to the navel. First anoint the womb with the said oil. Isaac says that peaches are cold and moist in the second degree, and are very similar to a fruit called crisomiles, but they are more sour and more beneficial for the stomach, but they do not turn into such a thick fluid as crisomiles do. However, they must be peeled because they turn to pulp. Peaches should be eaten fasting and good-tasting wine drunk with them.\n\nThere are two kinds of peaches: some are large and rough and somewhat red, and some are small and light and brown or yellow.\nThe biggest are sweet with a little egginess and most moist and gloomy, and therefore they turn to course, fly, and rottenness, which is seen if you touch such a peach and let it lie a while in the air, then smell it, you shall feel as it were a rotten sour smell. The juice of peach pits sleeps the worms in the belly if it is drunk, and for the same reason a plaster thereof was laid to the navels, and if the juice is dropped in the ears it kills the worms in them.\n\nPes columbinus, or dove's foot, is an herb otherwise called flettweed. It has round, jagged leaves and is like a dove's foot, and the stalks and leaves are reedy. It grows in sandy places and should be gathered in May or June with the leaves and dried in shallow places. For those with swollen testicles,\n\nRue is hot and dry in the second degree and is in two manners. That is, tame and wild. The wild one is:\nFor ache of the head caused by flies and falling evil, place the packet in a vessel and then put hot rue in his nostrils. It will cause him to expel much fly annoyance at the nose and will cleanse and comfort the brain. The wine that rue is cooked in is good for the same.\n\nFor falling evil. Stew three dragonsbane and rue.\n\nFor lack of sight caused by a fume,\n\nFor the toothache. Stew rue in wine and lay it to the tooth. Or else take a stalk of rue and put it in the fire and heat it thoroughly, then apply it to the tooth.\n\nAgainst coldness of the stomach and against palsy and trembling of the same or of the other limbs. Take wine that rue and castoreum have been cooked in.\n\nFor ache of the womb. Stew three dragonsbane and honey, and add it to:\nFor opalancy of milk and liver, and against the bite of a vine. Take wine that rue is soaked in fenell roots.\n\nFor strangury and dysury. Stew rue and lay it to the share.\n\nFor costiveness caused by cold, make a little bath in wine that rue is soaked in. And if the disease comes from heat, heat vinegar and pour it on rue and lay it to the share.\n\nFor the flowers that are stopped and to cause the bed that the child lies in to issue, take trifera magna with the juice of rue at the mouth. Or make a passe underneath, that is to put it in the woman's privy.\n\nAgainst ache of the outward limbs caused by beating, or falling, lay savage and rue on a hot tile, and so hot lay it to the place without any linen.\n\nFor the web in the eyes and redness of them, confect the powder of rue with the powder of comfrey and lay it on the eyes.\n\nFor him that hath drunk venom, let him drink the juice of rue. And against biting of venomous beasts, lay\nrue to ye sores.\n\u00b6 Thus endeth the herbes begyn\u00a6nynge with. P.\ndepiction of plant\nOsa / the rose is colde in the fyrst degre / and drye in the seconde. As wel the drye rose as the grene is good in medy\u00a6cyns. Some gadre the roses whan they be rype / but they kepe not so well. They ought to be gadred whan they be somwhat blowen / and that they be somwhat reed within. They that haue a pale / wa\u0304ne / whytysshe or blacke co\u00a6lour ought not to be put in medycyne. wha\u0304 they be so gadred thei ought to be somwhat dryed in the sonne / and may be kept thre yeres. Many thynges is made of grene ro\u00a6ses. Yf it is founde in receptes to take roses it is to wyte drye roses / bycause they pow\u00a6dre soonest. Of grene roses is made hony of roses / sugre of roses / syrope of roses / & water of roses. Hony of roses is made in this wyse. Take hony and sethe it wel and scomme it clene / and put clene pyked roses therin small chopped without barbes or knoppes / and lethe them a lytell togyder: The token yt they be soden ynough is wha\u0304 the\nThis is a medieval recipe text, written in Old English. I will clean it up while preserving the original content as much as possible. I will correct some spelling errors and remove unnecessary symbols.\n\nhoney is of brown color & savors of roses, and is thick. It may be kept for several years. This honey of roses is comforting due to the good scent of the flowers, and it has the property of cleansing. It can be given to sickly, melancholic, and weak persons.\n\nTo cleanse the stomach of cold humors, take honey of roses that has been boiled in it and add two or three corn kernels of salt. It can be used for the aforementioned diseases.\n\nSugar of roses is made thus. Take the leaves of rose flowers, shred them small, and mix them with sugar. Beat them well together and put them in a vessel.\n\nAgainst the bloody flux of the womb. Mix this sugar, and a dose of a strong purgative, and give it to the patient. Afterward, give him rose water or wine to drink, or a purgative made from cloves that has been boiled.\n\nAgainst other bloody flux, if it is due to weakness of the heart & disposition to bleed easily, by heat in the members, use rose water.\nSyrope of roses is made in this maner. The roses be stamped / & the iuce wronge out / and in this iuce is good syrope made And it is to wyte that sirope of rose looseth at the begynnynge that it is made / but at the laste it byndeth yf it be made of grene roses. But that that is made of drye roses. looseth at ye last. This syrope of roses hath vertue to conforte / and to staunche.\n\u00b6 Agaynst flux of the wombe and vomyte Take this syrope with rayne water / or wt rose water.\n\u00b6 Oyle of roses is made i\u0304 dyuers maners Some sethe the roses in oyle olyue / & strey\u00a6ne them and kepe them. Some fyll a vessel of glasse with roses and oyle / and sete the sayde vessell in a panne full of boylyng wa\u00a6ter / and so causeth the roses to boyle / and that maner is good. The other oyle of gre\u00a6ne roses is made thus. Take grene roses / and put them in a vessell of glasse and sette it in the sonne .xli. dayes. And this oyle is good.\n\u00b6 Agaynst chauffyng of the lyuer / anoyn\u00a6te the lyuer therwith.\n\u00b6 Agaynst the payne of the heed caused\nTo alleviate feebleness and fatigue of the body, caused by weakness of the heart, apply a paste made from powdered red sandalwood or white sandalwood, or at least rose powder. Also for the aforementioned ailments, use rose oil instead of common oil in food, particularly against liver heat.\n\nThe method to make rose water cannot be expressed if it hasn't been seen made. Some create it as follows: They place roses in a glass vessel and put this vessel in a larger vessel filled with setting water. They then heat the roses with the water, and the rose water results. A few roses with more water is not good. Others gather the roses with dew on them and put them in the vessel as stated, without any additional water. This rose water is effective.\n\nRose water has the power to stop and strengthen.\n\nFor dysentery and vomiting, consume rose water alone or prepare mastic.\nFor gomes that are gnawed and fretted by evil humors, soak cloves in rose water and then dry them and make powder. Then temper the powder with rose water or rose juice, and dry it again in the sun, and do this three or four times. Then temper the powder again with rose water or rose juice and anoint the gomes with it or lay the powder on them.\n\nFor those who are faint at heart or prone to fainting, give them rose water to drink and bathe their faces with it. Rose water is convenient for calming anger or medicines made for the eyes, and for face ointments, as it removes spots and smooths the skin. Drying roses and smelling their scent at the nose greatly comforts the brain and heart and quickens the spirits.\n\nAgainst a flux of the womb caused by colic humor, take rain water in which roses are soaked. For the same condition, a plaster is made from white of an egg and vinegar. If it is applied to the share and to the reins.\nFor stomach problems, soak roses in vinegar and water, wring out a sponge in it, and apply to the stomach. For swollen eyes that itch or burn, use water in which green roses have been soaked and apply with it.\n\nRape is a hot and dry herb in the third degree, and the root is named after the herb. The green or dry root is better for medicinal purposes. A hard pit must be removed from the root, like a piece, and then dried on a board. In some books, rape is referred to simply as the root, but this is not the case in all books. It has the power to separate, deny, and spread humors. Oxymel is made from rape roots in this way: take rape roots and remove the hard pit.\nAnd put them in a vinegar two or three days, and put the third part of honey to the said vinegar, & let it set. This oxymel is good for those who have dropsy caused by cold, and for those who have quartan or quotidian fever.\n\nAfter that, when the route is softened and well strained, and sugar is put to it, it makes a good syrup for those who have cotidian fever caused by salt flues. And against tercian fever that is not true tercian, but rather cotidian in nature, take this syrup in the morning with warm water. If there are any cold humors and ill-digested matter in the stomach, let the patient eat the barks or rinds of these roots stepped in vinegar and honey until he is full and drink warm water.\n\nFor hardness of the milk and liver, steep this herb in wine and oil and apply it to the affected area. If it is boiled and laid upon the liver, it helps to relieve the retention of urine and spreads the humors that cause strangury and dysentry.\n\nObstipago\nThe herb men of Africa call Saranniris grows around tombs and graves of the dead or on walls nearby. For sores filled with matter and pus, the root of this herb should be applied, bringing healing without leaving any wound, weeme or foul mark, and it must be gathered in May.\n\nRadysshe is a hot and dry herb in the second degree. The root of it is called Radix. Radix is found in the book called Passionari. This root is called Rape, and the two may be taken interchangeably, but Radix is weaker in strength and virtue. Isaac states that Radix is hot in the third degree and dry in the second, and it nourishes less than Rape, and the nourishment is coarse and ill to digest, and it grieves the stomach, eyes, teeth, throat, and all parts of the matrix. However, it is good for medicine, as it cleanses the matrix of the bladder and provokes urine, and breaks the stone.\n\nIf it is boiled and taken...\nEaten it is good against a cough caused by thick humors. If it is eaten raw, it breeds swelling and crowing in the stomach and is unco\u00f6ken for it. This is seen by the rotten bolting and rising winds that they make it eat before meals, for if they be eaten before meals because of wind, they lift up the meat high and then let it fall into the bottom of the stomach, where digestion should be made, and so they let the meat rest that it may not be easily digested. But if they are taken after meals, the wind that they breed goes upwards and by the weight of their substance they weigh upon the meat and cause it to go down to the place of digestion. And by this means bottom thereof But it has no such depiction of plant\n\nRhubarb is hot and dry in the second degree. And there are two manners of it. One is called rhubarb, because it grows in strange countries. The Latin barbarus is strange in English, and it grows in India or Barbary.\nTherefore it is called rhubarb. The other is raspberry, because it grows in an area called Ponticum. Or because it has a pungent taste or a sharp and astringent flavor. Some say that rhubarb is the root of a tree and is found in a light substance, like a toadstool that grows on trees and dries as dead wood. And they speak the truth. Rhubarb should be chosen that is heavy and not full of holes. When it is broken, there are veins divided in various parts and colors, such as white, brown, and yellow. Contrarily, that which is light and full of holes and hard as wood. It does not steep like saffron when chewed. It can be kept good for three years and no more. It has the power to purge colic humors and to unstop the passages of the liver.\n\nAgainst fires composed of two fires together, of which one has access, and the other continues specifically against two kinds. Of the former, one is when it continues because:\nof flewme / and a tercyan caused of coleryke humour. The other maner to the contrary whan one is contynued caused of coleryke humour / & a quotidian of flewme therwith. For these two maners. Take the sedes of melons / cytrulles / gourdes / cowgourdes / or cow\u00a6comers and sethe them in water and in the same brothe put cassia fistula / and tama\u2223ryns / and streyne it all / & in the streynyng stepe two dragmes of rewbarbe a nyght / and in the mornynge streyne it and vse it / \u00b6 To wome\u0304 with chylde / and olde wome\u0304 stepe .vi. dragmes of rewbarbe one nyght in vyolet syrope / and gyue the streynynge therof to the pacyent in the mornynge. It is also conuenably put in syrope for feuer agues. And put it at the begynnynge that the syropes is soden in / but they fayle the more / for the syrope is not of so grete ver\u2223tue as whan it is put in at the ende of the sethynge / and than streyned. And an vnce of rewbarbe suffyseth for a .li. of syrope.\n\u00b6 For the chauffyng of the lyuer / and opy\u00a6lacyon of the mylte caused of humour\nTake rubea with warm water. It is better to meddle it with a medicine called trifera sarazenica and use it with the juice of endyue.\n\nRubea is an herb hot and dry in the second degree. The more (rubea) has greater leaves and is of greater virtue, and is the herb from which madder is made, and therefore it is called the dyer's rubea. The less rubea has smaller leaves and smaller virtue and is sharp, and is like the less.\n\nAgainst weakness of the stomach and liver, and when the stomach is to be loosened, drink the vine in which the root of rubea and mastic is soaked. For the same, make a plaster of the powder of its root, dried with mastic, wax, and oil.\n\nTo cause the flowers to flow in women and to cause the deceased child or the bed that a child lies in to come out, take the fattest root of this herb that you can find and scrape it clean, and take a piece of it the length of a finger, and anoint it with honey, and throw it.\npowder of squamonium thereon, tie a thread at one end and put it in the conduit. Draw it out at convenient time, and she shall find relief. The water that it is steeped in steams brown or red.\n\nDescription of plant:\nPorrum, a leek, is hot in the middle of the third degree and dry at the end of the same. That it is dry is known by the styptic power thereof, for it stops the bleeding of the nose. And it is not good in food, for it irritates the stomach and causes swelling and wind, and pricks and gnaws the sinuses of the stomach by its sharpness. It has the property to cause black fumes, which cause melancholy. The which fume, when it mounts, dims the sight, and therefore those who use leeks must use porcelain or endive or other cold things after them, to delay the heats of them, or set it in water and change the water in steeping two or three times and be eaten in the aforementioned manner. And though it is not good in food, it is good in medicines. For if it is eaten,\ncleanses the conduits of the lungs and opens the opening of the liver.\n\nThe juice of leeks mixed with oil of roses and vinegar and put in the nostrils stops the bleeding of the nose if the person bleeding is of cold complexion.\n\nThe juice dropped in the ears calms the pain caused by cold.\n\nLying leeks in water and stamping them puts a stop to emorrhoids and, if they are caused by moisture, spreads them.\n\nThe heads of leeks lying in sweet almond oil or oil of cumin called zizanium loses the womb and keeps it moist. It is also effective against the belly ache called colic caused by humors. The seeds of leeks are stronger in action and virtue than the heads.\n\nTwo drams of leek seeds and myrtle stop the blood that comes out of the breast by spitting; however, it is harsh on the teeth and throat.\n\nIf the seeds are burned and mixed with cress seeds, it is good for those who have emorrhoids and wastes the wind in the intestines.\nThe wild leech is hot in the fourth degree and dry in the third. It dissolves and spreads thick, unstopped humors in the body and causes flowers to flow in women.\n\nThe rotes or berries of leech, dried on a hot tile, and the smoke taken beneath is good for closing the flux of the belly. Proven. And the said smoke causes the flowers to flow in women.\n\nThe berries or rotes are good for the ache of the eyes if rubbed with them. And when it is chopped or stamped, it is effective against biting of a scorpion if laid thereon.\n\nRue from the field or wild rue is called Piganium. It grows in rugged, stony places. It is effective against dimness of the eyes when soaked in old white wine. And for the same, the juice thereof mixed with the juice of fenell and white honey, and a colery made thereof.\n\nTo cause urine to flow and pass well. Take nine heads of this rue, stamped, and given to drink with three ounces and a [amount].\nhalf of water for nine days.\nRosemary is hot and dry, but the authors do not specify in what degree. It is a herb that grows in a tree-like manner. [Depiction of plant omitted due to text limitations]\nAnd it is not properly called rosemary, but ros marinus, as it is commonly called \"dew of the sea.\" For it usually grows in places by the sea side. The flowers and leaves are medicinal. And the flowers should be dried a little in the sun when they are gathered, and they may be kept for a year, and the leaves\n\nAgainst disease of the heart and dyspersion to fall into a swoon. Take the electuary dianthus with wine. Or else steep the rosemary flowers in wine or rose water, and give it to the patient.\n\nAnother remedy is. Make juice of rosemary leaves mixed with rose water with a little juice of pansy, and make a syrup thereof, which shall be good if some of the bone in the heart is put thereto.\n\nAgainst weakness of the brain and coldness thereof. Steep rosemary in wine and let the patient receive the smoke at his nose and keep his head warm.\n\nThe [remedy against] [another disease] [omitted due to text limitations]\nwyne rosmary is soaked in dries the moistness of the throat if garlands are made thereof.\nAgainst coldness of the stomach and to encourage digestion, take dyanthes or the wyne that rosmary or mastic is soaked in.\nAgainst pain in the womb causing wind. Take the wyne that rosmary and comfrey is soaked in.\nAgainst weakness of the urine. Steep the leaves and flowers in wyne & lay to the share.\nTo clean the matrix [or uterus] and to help conception, make baths in the nether parts with water that rosmary is soaked in. Some women steep the flowers in oil and use it beneath.\nRue is a bramble, it is hot and dry. But Constantine says that the crops are damp and good against burning and hot fumes, so he seems to think it is cold and dry.\nAgainst redness of the eyes. Crush the buds or crops with white of an egg & saffron to the eyes.\nAgainst all redness, melt wax and oil of roses with the crops of bramble and make an ointment with oil of yolk of eggs.\nwhi\u2223che is made thus: Sethe egges in water tyll they be harde / & take the yolkes onely & sette them ouer the fyre in a panne & styre them tyll oyle come out / but ye must haue mani yalkes for ther cometh but lytel oile.\n\u00b6 Agaynst hote apostumes stampe ye crop\u00a6pes of breres with rose water & lay to the\u0304.\n\u00b6 Agaynst blody flux of the wombe / my\u2223nystre the iuce of the croppes of breres wt a prysyn in a clystre.\ndepiction of plant\nROdale is an herbe that is lyke rape in leues / and hath lyke sauour. but the leues be more whytysshe / and it hath a lesse rote. It is hote and dry / and groweth in waies and harde places and not watery yf a knyfe or other edge toole be steped in the iuce of this herbe it wyll cut all other edges.\n\u00b6 For wormes in ye bely of chyldren / ma\u2223ke a playster of ye leues of this herbe stam\u00a6ped and layde to the bely.\ndepiction of plant\nRYse is colde and drye. It is a grain lyke wheet / and therfore some saye that it is a kynde of wheet. whan it is ga\u2223dred it must be stamped and bette and a\nTell water to be put to it and the husk will fall off and the grain be white.\nIt is good against flux of the womb in whatever manner it may be, and against worming and ache thereof. It must be soaked in ample milk with a good quantity of sugar, and it nourishes well and binds.\nAgainst flux of the womb caused by colicky humors and against bloody flux, make a cleansing enema. Take two ounces of rice, of dragant, of gum arabic, bole armeniac of each half an ounce, and mince it. But it is better to have a laxative enema beforehand, made of barley and oil. Galen says that the nature of rice is hot in the first degree and dry in the second, and it is taken in various ways and changed in operations. Some grind it and make meal of it, and cook it as wheat and make porridge. In this manner it is good for those who have pain in the stomach and intestines. Others cook it with milk or almond oil, and in this manner it lessens the virtue to bind. But it is of good nourishing value.\nBredeth good blood and increases natural seed.\nIf the face is rubbed with rose or the water that it is soaked in it takes away pimples and cleanses the skin of spots.\nDescription of plant:\nRobbels are certain seeds that are cold in the first degree and lie between dry and moist. Their husks are hard to digest and sticky, and therefore, if they are husked, they breed good blood and cause no winds, as beans do.\nThey are good for those who spit blood from the breast, if they are soaked and stepped in wine, and lay broken members and soothe the ache if they are placed plaster-wise on them.\nIf they are soaked with barley and arachis or bettes, they are good against fever caused by the blood of colic humor.\nAnd whoever will stop a flux must see them in water with branchia, porcelain pomegranates, and oil, and so eat them.\nDescription of plant:\nRapistre is a cold and dry herb and is called wild rapes because the leaves and seeds resemble rape leaves and seeds. But the root is not like it.\nThe root\ntheres is good to clean the lungs. If it be soaked with lycorice and the water drunk that it is soaked in,\nIf it be laid on bruises or contusions of muscles it heals them easily.\n\nRape (rapes) is hot in the second degree and moist in the first. It nourishes more abundantly than any other root, but it is hard to digest, and breeds tender flesh by the wind it causes.\nAlso, it moves lechery, if it is first soaked in one water and then in another, the hard substance of it is made tender, & the nourishment of it is between good and evil. And if it is ill soaked, it is hard to digest, and breeds wind & stops the veins and other conduits. Therefore when they are soaked so in two waters they are soaked again with fat flesh.\n\nIf those that have gout wash their feet in water that it is soaked in, it appeases the ache. And is good against venom.\n\nThus ends the herbs that begin with R.\n\nSpike is hot in the first degree and\n\n(The text abruptly ends here)\nTwo types of spikes exist: spikenard and celtic. Spikenard is not the flower of a tree, but rather grows around its root. It should be chosen with a soft sharp taste, slightly bitter, and a brown color. If it is to be used in medicine, the black part near the root must be removed, leaving only the white part. It can be kept for ten years in a dry place. Celtic spike resembles spikenard and grows towards septenary, but salvia, or caltrappe, replaces it. Black spike with a color like the earth should not be used in medicine. It has the virtue to comfort and its good odor unstops.\n\nFor heart disease or fainting, temper the patient's wine with water in which spikenard is soaked. From the same water, make syrup with sugar, and let the patient use it. For weakness of the brain, put it in the nose to smell.\n\nFor cold rheumatism.\nSethe powder of spikenard in oil of musk or comfrey oil, and put it in the nose thrills with the fingertip end.\nThis oil is good against thickness of hearing or deafness caused by cold or the ear's remaining filth after a postume.\nFor rottenness of the gums, lay the powder thereof on them.\nTo clean the matrix and to alleviate costiveness caused by cold humour, lay the powder of spikenard on cotton and place it on the foundation while it is out.\n\nSolomon's Seal is the lesser morell. It is cold and dry in the second degree and it opens partly the conduits of the body and is diuretic when it is green, both in the leaves and fruit. And when it is dry, it has no virtue.\n\nAgainst opylacyon of the liver and of the milt, and against jaundice that comes because the ways of the liver and gall is stopped, the juice of nightshade drocken is good, and the juice made in syrup with sugar. Or better, take two ounces of the juice with 5 drams of rhubarb.\nFor relieving apostumes in the stomach, in the liver or bowels, take the juice of morello cherries or barley.\nAgainst chafing or heat of the liver, wet a cloth multiple times in the juice and lay it on the liver. Such a wet cloth is also good to lay on a podagrica herb and apply it frequently.\nAgainst hot apostumes at the beginning, crush the plant and apply it.\n\nSolatrum rusticum is another name for morello. The right name is althea. The fruit of this plant is like a cherry and is enclosed in a reed web or skin.\nThe root of it is primarily used against venereal diseases and is also effective against the stone in the bladder, if the roots are boiled in wine and the wine is drunk fasting.\nFor children who have wheals or pimples on their bodies, bathe or wash them for nine days with water that has been soaked in it.\n\nSerapin is hot and dry in the third degree. It is the gum of a tree that grows beyond the sea and in Greece, from which it is extracted.\nA humor that hinders the tree in such a manner that it sometimes holds with the bark. It can be kept long in a dry place. It has the power to dissolve and spread humors. The smoke of serapin with a goat's horn is good against the letitude of the breath caused by moistness. Three dragons take against letitude of the breath caused by moistness: prepare the matryce before using it. Another remedy: take ginger in a pot of barley, strain it, and in the straining put serapin, give it to the patient.\n\nA suppository made of serapin and put in the natural place of a woman causes the stopped flowers to flow and causes the deceased child to come out of the mother with the bed if it is lingering after childbirth, according to Dioscorides. The smoke of serapin taken at the mouth and nose is good against suffocation or choking of the matrix when the matrix holds up.\n\nAgainst hardness of the milk. Make a syrup or plaster of serapin water all night in vinegar, and in the:\nmorning it with oil and wax; it is marvelous good. depiction of the semper viva, which is always quick, because it is evergreen. It is an herb called also iopard or abzot, the Greeks call it centros, and other names it engini. It grows upon houses. It is cold in the third degree and dry in the first. While it is green, it has great virtue, and none when it is dry. It has the power to cool. This herb, when crushed and laid to hot apothecaries or they are formed, is good, but what they are formed in it causes discomfort.\n\nAgainst scalding from fire or water, make an ointment from its juice with oil and wax. But this ointment should not be applied to the first three days, but to hot things so that the heat may depart. At the beginning, anoint it with soap, and then with this ointment to delay the pain.\n\nAgainst bleeding of the nose that comes from ebullition or boiling of the blood in the liver and veins. In summer, make bends wet with rose water and lay them to the forehead.\nTemples are anointed with liver oil. This author claims that it is very effective to wet it only in water. Against the heat and redness of the eyes and against fiery headaches. A noseful of the juice and forehead with the oil rosate. The juice is good for those who have jaundice caused by heat of the liver. Sulfur is hot and dry. It is a kind of earth that, by the action and working of the strength of heat, is transformed into brimstone. The parts of water and earth are changed into smokes. There is quick brimstone, which comes out of the earth. The other is dead brimstone or quenched, which is prepared in this way. It is soaked in a quill of iron. The brimstone to be chosen is green or brown, drawing toward green. For the white or brown, or that which has a deadly pale color, ought not to be put in medicine. It may be kept for four years.\nAnd it becomes nothing by the strength of the heat and turns to white ashes. It has the power to spread and dissipate humors.\n\nAgainst letting of the breath caused by humors, take three drams of the powder with a reed egg. But first, it is necessary to prepare and make ready the matter to come out by applying and digesting ointments on the affected area.\n\nOr else place brimstone on hot coals and let the patient inhale the smoke through a quill into his mouth, and hold his head downward because it will not descend into the breast, for it may blister the disease.\n\nAgainst palsy, or percussion, gout, or other falling evils, and for scabies. Make an ointment from oil of cucumber, which is made from the juice of cucumbers mixed with beeswax and powder of brimstone. Use it as soon as the powders are removed from the fire. But for falling evils, anoint the edges of the patient's back.\nAgainst the scab: Soak lime in vinegar and put brimstone to it with nutmeg oil, making an ointment.\n\nSileos or montanum siler. It is hot and dry in the third degree. It is a seed that can be kept for three years. It has the property to open pores and spread humors.\n\nFor lack of breath caused by cold humors: Take the juice that sileos is cooked in with dried figs.\n\nAgainst stopping of the liver, milk, and reins, and against lack of urine: Take the wine that it is cooked in.\n\nTo make menstruation flow: Let the woman bathe with the wine that it is cooked in. The powder of it drunk with white wine and sugar clarifies the sight.\n\nSaponaria / burdock / fuller's herb / phillyreia: all are one. It has many names. It is called saponary fuller's grass, burdock, and crowsope. This book speaks not of its virtue, but it is good for venom.\n\nDragon's blood is dry in the third degree. Some say that it is the juice of an herb, but it is not.\nIt is the juice of a tree that grows in India, called dragon's blood because it resembles such blood. Choose the one that is bright within and shining as vermilion or a thick juice. It may be kept for 20 years and has the virtue to check bleeding.\n\nFor nosebleeds, put the powder of it in the nose and pinch the nose thrice that the powder may adhere to the open vein, & lay a plaster of it on the forehead and on the temples, with the white of an egg and rose water.\n\nFor those who spit blood in the bulk. Make pills of the powder of it and of gum arabic, and the same dragon's blood has been melted in, let the patient hold it on the tongue, and when it is all softened swallow them.\n\nA suppository made of dragon's blood with the juice of sanguinary, restrains the flowers that are excessive if put in the anus.\n\nSquinant is an herb that is called camel's straw because camels eat it. It is hot and dry in the third degree,\nAnd it is found in Arabia and Asia. Squinanthus is to be chosen with a white or yellow color. \u00b6 Dioscorides says that if squinanthus is boiled in wine and applied to the genitalia, it causes the blocked flowers in women to flow and cleanses the matrix and opens the orifice of the uterus.\n\nDepiction of the plant:\nSenega is hot and dry in the middle of the fourth degree. The herb itself is not used in medicine but the root, which may be kept for five years. When it is found in recipes, it is the root of senega. It has the property of spreading humors.\n\n\u00b6 Against tongue percussion, chew the root and hold it long under the tongue.\n\n\u00b6 For percussion of all other members, put this root in a small bag and boil the bag and all in wine and apply it to the sore place.\n\n\u00b6 For putridities, crush the herb with pig's fat and apply it to them.\n\n\u00b6 A bath made to the lower parts with water in which this root is boiled causes the flowers to flow and opens strangury and dysury.\n\n\u00b6 The herb boiled.\nin wine and olive is good against palsy and weakness of the body. The wine that is cooked with dragagaat is good for drying the moistness of the anus or brain, and around the throat if a gargle is made of it.\n\nSarcocolle is hot and dry in the third degree. It is the gum of a tree that grows beyond the sea. Choose sarcocolle that is white and gummy and comes in large lumps. That which is in powder form is nothing; for it is counterfeited and falsified with the adulteration of other powders.\n\nA plaster made of sarcocolle and white of an egg, applied to the temples, is good for nosebleeds and against humors that fall into the eyes.\n\nThe powder of sarcocolle, mixed with rose water and dried in the sun, washes the web in the eye and clears the sight.\n\nThe powder of sarcocolle, laid on hot coals and the smoke inhaled, is good for costiveness.\n\nSicados citrine is called barba iouis or arbidos, or hercules grass, and is hot.\nAnd it dries in the second degree. It bears a flower in primacy and should be gathered. It may be kept for a year. It spreads and wastes hours and has diuretic virtue, opening the conduits of the liver and bile.\n\nThe wine that it is cooked with warms the parties of the bulky and cleanses them. It also warms the stomach and the bowels. It is also good for the colic and to open the milk. And against the stone, be it strangury or dysury, there are two kinds of stycados, to wit arabic and citrine. Both of them are appropriate for the sinuses and the brain.\n\nDepiction of plant:\n\nStycados arabic is an herb that grows in sharp places and hills and has leaves like rosemary, but they are whiter. It has a flower like a thistle, which has a good odor with a little bitterness. The flower is better in medicines than the leaves, and so it ought to be taken in recipes, and the flower ought to be dried and may be kept for a year. It is hot and dry.\nin the second degree, and because it has bitterness and astringent properties, it is effective and opens the body's conduits. It puts out rottenness and comforts the heart and limbs of the bulk, but it harms the stomach that has much colic humor. Therefore, the stomach must be purged or it should be used.\n\nThe oil made from the flowers has the virtue of camomile for all aches of the sinuses and joints caused by moistness and cold. It is also good for those who are dizzy or stunned, or who fall, and it takes away all diseases caused by stopping and heaviness of the brain. It opens the opylation of the milk and liver caused by cold humors. It is effective against fever quartans and long diseases.\n\nSatirion is an herb otherwise called priapism, pryas, eucalyptus, sarapias, orris, testiculus leporis, neme, or baram. It grows on hills and plain fields and is hot and dry in the third degree. It has the power to draw far.\nThings, and therefore it helps lechery and those who are gouty or saturnine should be put in medicine. At the root are two things like bulbs that are good in medicine. When they are green, they are made into a confection with honey and aid lechery. But it is better to make them into a confection with dates, pine nuts, and honey.\n\nFor the web in the eye. Make a collyrium and put it in the eye, and it will take it away. And also the spots that remain after sores, if the root is stamped and applied to it.\n\nSPonsa solis is chicory. It is cold and moist in the second degree. It is called incuba, solsequium, elitropium, emachates, and vertonon. It grows in unlabored places and fields. It seems as if it has a divine virtue, and it follows the sun. It has crooked and wry stalks, and the flower is the color of the sky. Whoever the sun rises, this flower opens, and it closes when the sun goes down.\n\nThis herb is eaten is good against venom, and so is the juice if it is drunk, and also\nAgainst biting, stamp and lay it on.\nThe juice opens the opening of the liver / and milk caused by heat.\n\nDescription of plant:\nStrophula is an herb that grows in steady places and springs up in summer and sometimes / and spreads and stretches on the earth. \u00b6 The root of this herb, dried and made into powder with honey, makes an electuary that is good to eat against kidney stones & the king's evil taking firmly in the morning and evening / & let the patient fast till 9 of the clock, or make small wreaths or fritters & drink half a pint of good white wine after it.\n\nDescription of elephant:\nSpodium is the bone of an elephant burnt. It is hot in the second degree and dry in the third. The elephant has bones that are as hard and stiff as teeth / & they are not burnt but are made into many things, such as combs and tablets. & there are other bones full of marrow that are burnt and called spodium. It is often ground with dog's bones / and sometimes with burnt marble / but that is to harden it.\nThe powder of this substance drunk with juice of plantain is good against a bloody flux of the womb and for those who spit blood. Powder of this substance in nosebleed stoppers nosebleeds. It quenches and delays thirst.\n\nStruchwys is an herb that grows in rugged and stony places near the sea. Its leaves are white in appearance, resembling cotton or wool, and it is greener when dry. If the stalk is wet in oil, it burns like a candle: It is called wild cowslip in French, and some call it bratica. This herb is hot and dry in the second degree. If seeds of caliculi are found in recipes, it is the seed of this herb.\n\nThe juice of this herb is called Mabathion, and it has the virtue to spread against palsy or lameness. If the leaves are laid on the affected part, it helps against palsy or lameness in the tongue or other parts.\n\nAgainst litharge blow the powder of the seed into the nose, or else steep the seed and juice of rue in strong vinegar and rub the back of the head with it.\n\nA little [of this herb]\nThe bath made of leves in wine unstoppers the conduits of the vine and causes menstruation to flow. A player of the leves soaked in wine and left there will provoke the vine if it is placed around the yard, and the yard put in oil of strcium. Two lizards, small fish found in fresh water resembling lizards, are found in the depths of pools. Those that come from beyond the sea are better; they are hot and dry. They cause great pain in the body. It takes the most but five dragms, three being sufficient. Take them with diamargariton or diapenidon, or use them with honey. They are put in diaratirio, which is prepared for this purpose.\n\nScorzonera is wild and garlicky. It is hot and dry in the third degree. It should be gathered when it bears flowers. The wine that it is soaked in cleanses the bulk of the feces.\n\nAgainst pain in the stomach and intestinal troubles caused by wind, and to open the pipes of the liver and gall caused by cold.\nand agaynst lettynge of vryne the sayde de\u00a6coccyon is good.\n\u00b6 To resowdre an olde sore / lay it theron and vpon the brekynge of the muscules.\nsOpe is hote and drye / and it is of thre sortes. One is called Sara\u2223zyns sope. The other is called Ie\u2223wes sope or spartaryne bycause the Iewes wasshe the\u0304 therwith. And the other is cal\u2223led frensshe sope. Sarazyns sope is made of a lye called capitellium and oyle olyue soden togyder tyll it be thycke.\nsoap-maker (?) at work\nThe frensshe sope is made of the same capi\u00a6tellium and with shepes sewet & is whyte And the Spartarent or Iewes sope is ma\u00a6de of Sarazyns with many other thynges Capytell that these sopes be made of a lye made of asshes that vnslecked or quycke lyme is steped in thre dayes and than stre place / and yf lye thre houres theron to put out the vapours / and heate from the skaldynge. And ye ought wyte ye hote thynges ought to be layde on brennyn\u00a6ges. For colde thynges wolde restrayne ye heate / and so the brennynge sholde be gre\u2223ter. & whan the sope hath\nThis: \"lyen soap washes the place with warm water / and lays things that appease the pain and heals the sore. This saracen salt is good for those who have stopped-up ears, if anointed therewith. It also softens and makes the skin supple, and makes poultices ready to ripen and break. French soap is also good against scalding and against the scab, but not as good as the other / and it whitens more the face than the other, if washed therewith. The Jews' soap or spartarium is good against tetters, if the place is first washed with warm water.\nDepiction of plant\nSperage is hot and dry in the third degree / & is called anasperage. Sperage has small tender things, which is a delicate meat. And if they are anointed with water alone, it is good against stopping of the liver and milt / and colic. Also the wine or water that the seeds are boiled in is good for the same things / and the seeds may be kept one year. And if sperage be\"\n\nBecomes:\n\nThis text describes the use of various soaps and plants for healing purposes. The first soap, lyen soap, is used to soothe pain and heal sores. Saracen salt is good for stopped-up ears and also softens the skin. French soap is effective against scalding and the scab, but not as effective as the other soaps. Jews' soap, or spartarium, is used to treat tetters after washing the affected area with warm water. Sperage, a hot and dry plant in the third degree, is called anasperage and has small tender things that can be used to treat liver and milt issues, colic, and can be boiled in wine or water for the same benefits. The seeds can be kept for a year.\nwryten in recipes, it is the seeds. For the toothache, hold the root of sage in your mouth for a long time. And for those who have swollen feet, the powder of its leaves is drunk to heal them.\n\nDescription of plant:\nSage is an herb in the form of a tree and is commonly found in religious cloisters / and has leaves like an ewe. It is hot and dry in the third degree. Some call it blancheos, vilopapilion, papicion, chata\u00e7iron, and herb sage. The leaves are good in medicine and may be kept for two years.\n\nThe decotion is good for stomach pain. It is good against letth of the liver and the belly ache called colic. For it is diuretic, and spreads course humors and winds. It is good to cause a child to come out of his mother's womb.\n\nAgainst costiveness. Steep it in wine and vinegar and take the fume at the foundation. And a little bath is good for the same, laid to the reins and share.\n\nDescription of plant:\nSorrel is called so because it breaks the stone. It is hot and dry in the third degree.\nThe degree of mallow, some call it mallow, mugwort, or aspiron. The wine that you rote in is soaked in is good against lethargy of the liver and the stone, and against all pain of the womb called colic passion. The dry powder thereof is good against the said diseases, and it may be taken with a raw egg or otherwise. And if you find saxifrage in recipes, it is the root. But what you find lithospermum, it is the seed. The seed and the root may be kept two years in virtue.\n\nSalt is hot and dry in the second degree. It is good for vomiting. And it ought to be broken and boiled in vinegar to drink, and vinegar and oil put thereto. And when it is drunk, put your finger or a feather in your mouth.\n\nFor all pain caused by wind. Roast salt and put it in a bag, and lay it to the pains.\n\nConfit salt with honey, and in the same water put gold that is white; it will recover its color.\n\nSalt armorial is hot and dry.\nin the fourth degree, called armyake because it is found in Armenia. Some say it is made from an herb, and it may well be, as nitre is. It should be chosen when it is white and has a sharp taste stronger than saltiness. It should not be used alone in medicines but always with other things.\n\nIt is good to take spots of women's faces in this way. Take two parts of salt and one of camphor, grind and mix with rose water, and set it to dry in the sun several times, adding rose water each time, and do this for two or three days, then anoint the face.\n\nMix powdered salt armyake with soap and use it to rub tetters.\n\nSisimbrum is hot and dry in the third degree, and there are two types: one wild and another tame. When wild sisimbrum is found in recipes, it is called calamint. It has the power to unstop the conduits of the liver and to disperse and spread humors.\n\nAgainst the pain of the bulge, make a potage of barley with water, and put it on.\npowder of this herb and give it to the patient.\nAgainst the pains in the reins, heat some leaves in a vessel without any licor and put them in a bag and apply to the head. The wine that this herb is boiled in is good against stomach pain and costiveness. It causes the flowers to renew and help to conceive, and the water that it is boiled in does the same.\nSalt gem is so called because it is bright as a gem or precious stone. It is hot and dry. It is a vegetable of the earth that grows in it. It has the virtues of salt armory, but they are not so strong. Of this salt, a laxative suppository can be made.\nSage is hot in the first degree and dry in the second. The leaves and flowers are good in medicine. There are two kinds of it: the tame and the wild. It is called eupatory. Sage is good in green and dry states, but the green is best. It can be kept for one year. When you find recipes for taking sage, it is the common or tame sage.\nBut whan ye fynde eupato\u2223rium or lilifagus it is wylde sawge. The tame conforteth more than the wylde / but the wylde vnstoppeth the pypes more than the tame / and hath nerest vertue to casto\u2223reum in confortynge synewes. The wyne that sawge is soden in is good for them ye haue the fallynge euyll. Bathe made of water that it is soden in is good to helpe lette of vryne / and to cause floures to re\u0304ne and to clense the matryce The sawce made of sawge / percely / and vyneygre with a lytell peper is good to conforte the appety\u2223te that is febled by colde humours in the stomake.\ndepiction of plant\nSCabyous is hote & drye in the secon\u00a6de degre. Some call it Gallinari / and is of two maners. But the roughest that groweth in drye places / in medowes or on hylles is of moost vertue.\n\u00b6 For the scabbe. Sethe the iuce of scaby\u2223ous in oyle & vyneygre tyll it be somwhat thycke & anoynte the scabbed place therw.\n\u00b6 Bathe made i\u0304 water that it and another herbe called tapsebarbe or moleyne is sode\u0304 in is good for them that haue\nThe juice of scabious is good for the same and also cures worms in the womb. If the juice is mixed with oil, it cleanses the ears of filth.\n\nFor emorrhoids, steep scabious in wine in a pot and let the patient inhale the fumes or smoke.\n\nAgainst other intestinal issues. The juice of scabious purges upwards and downwards, and many are relieved by it.\n\nWater of scabious made in a still is good to clean the web in the eye.\n\nDepiction of the plant:\n\nSenna is cress, when recipes express senna in the plural, it is to be understood as cress. But if senna is written in the singular, it is another herb that will be spoken of afterwards. There are two types of cress: gardin cress and water cress. Both are called nasturtium, but when you find nasturtium or cresses without any other addition, it is water cress, also known as dramatis or alison.\n\nWater cresses in water alone.\nThis herb, called Senechal, cleanses the bulk of gross and crude humors with flesh. Bath made of salt water and oil that is boiled in it is good against the pain in the womb known as iliac pain, and the same is good against venereal lethargy. The herb boiled and applied in a plaster-like manner is effective.\n\nDepiction of plant: Senechal is an herb called Seldecho. It grows on the coverings of houses and walls. This herb boiled in wine is good for the ache of limbs that are bruised or beaten. For it takes away the swelling and abates the pain or ache. Ointment made from this herb is good to close and bind wounds. It is also good to ripen botches.\n\nDepiction of plant: Serpentina, also called dragon's grass or snakesgrass because the stalk is speckled like a snake, is hot and dry. The root, cut into small pieces and dried in the sun, and then made into powder and sifted through fine cloth, and concocted with rose water and left for three or four days in the sun, with rose water added continually.\nAnd ceruse puts the third part of the powder and washes the face with the said confection. This removes and cleans the spots on the face. The powder of serpentine mixed with French soap put in a fistula opens the entrance in such a way that if there is any rotten bone, it can be taken out. This powder, mixed the third part with lime and vinegar, is good to heal a canker.\n\nPowder of serpentine put alone in the eye is good to clean the eye of the pin and web. Also, the juice of the seeds causes the flowers to run. And so does the bath of that water that this herb is boiled in. The herb boiled and laid on the hemorrhoids dries them. The juice is contrary to women with child if the body is anointed with it; no serpents will come near it.\n\nAgainst the stopping of the breath caused by the plague, the powder of serpentine mixed with honey in the form of an electuary digests and purges it.\n\nDepiction of the willow: Salix the willow is a cane tree. It is cold in the second degree and dry in the second degree.\nThe bark and leaves are good in medicine. It has apparent virtue in the parts of yew. And also has the power to restrain and bind.\n\nThe juice of the willow leaves is good to delay heat in fevers if it is drunk. The powder thereof resorbs sores where any flying is. Dioscorides says, mixed with vinegar, it wastes worms and warts in the hands. Galen says, the juice of the bark comforts the eyes. The juice of the twigs, drunk, stops the woeb. The bows and leaves in a chamber refresh the air about four persons.\n\nAmbrosia is hot in the second degree and dry in the first. The middle bark is good for medicine, and the leaves next, and then the flowers. It has the power to draw and to purge and loosen flies.\n\nIn fevers continually after the purging, take the wine that the middle-bark was soaked in. Or else, set the seeds and roots in water a great while, stamp them, and put thereto a handful of esula and take it before.\nThe middle bark with honey soothes worms in the womb.\nTo stop the pipes of the liver and milk, boil smallage with elder and drink the broth.\nThe juice dropped in the ear cleans the matter and filth.\nTo reduce the swelling of the feet\nA bath made of strong wine. The leaves and flowers are beneficial, it is similar to falling into leprosy because of the pus.\nAnd if you want the bark to cause vomiting upwards, it must be shown upwards, & if you want havoidance below, it must be shown downwards.\n\nSquill is hot and dry in the second degree. The Greeks call it bulbe, some call it stilla, albison, pataero, cifanos. Some call it cepa marina, it is the onion or chyball of the sea. When it is found alone, it is deadly. Squill has the power to divide and spread humors, & has the power to stop the pipes of the bile. When it is put in medicine, the outer parts should be peeled off and the inner, take the middle part and bake them.\npaste and put the seeds in meadkins. For the outer parts, because of their great heat, and the inner parts, because of their great cold, are dangerous. The recipe is better than the leaves in medicine. The mean parts, baked and put in oxymel, shall be called oxymel syrupy. And he who will not have the oxymel stronger set, boil it in vinegar instead of wine.\n\nFor the hardness of the milk and liver, steep it in wine and oil, and lay it on. Or roast it in hot ashes and add powder of cumin and use it. For the same, and for the palsy and paralysis, and for womb pain and soreness caused by cold, put asafetida in oil and wine for nine days until it rots, then strain it and in the broth put the juice of it, and with beeswax make an ointment. Against dropsy, drink oxymel syrupy, for it causes a person to urinate more. For tetters, steep quillaia and lay it on. For a white leprosy-like condition near the nails, put asafetida with bread and vinegar.\n\nTo alleviate the thirst of those with dropsy, hold the lees on the tongue for a long time.\n\ndepiction of\nplant\nSTorax is hote in the fyrst degre / & drye in the seconde. It is the go\u0304me of a tree that hath a gleimy and glewy sub\u00a6stau\u0304ce\n/ and is of dynrytyke vertue. There be thre maners of it The fyrst droppe that is the purest and clenest is called storax ca\u00a6lamyte. The seconde is not so clere. The thirde is pure and is called sigia. The best is browne of colour / and hath a good and swete sauour / somwhat bytynge as eygre with a bytternesse and may be chausted wt the handes as wax. That that is swete is countrefayt with flagge rotes. But it is knowen by the werysshnesse. Bryght sto\u2223rax is not countrefayt. Reed storax and ca\u00a6lamyte is of lyke vertue / but calamyte is the best.\n\u00b6 Agaynst rewme comynge fro\u0304 ye brayne Make a longe rounde forme of storax / & put it in the nose / and yf the rewme come from breste. Make pylles of storax / and lete ye pacyent holde it longe in his mouthe without swalowynge.\n\u00b6 For rewme that falleth in to the anela. Take the decoccyon of storax calamyte so\u2223den in wyne.\n\u00b6 Agaynst colde\nAnd to make a plaster for a hard stomach, mix storax, calamite, wax, and mastic. Incorporate it in a felt or war cloth and apply it to the stomach.\n\nTo promote flowering, create a smoke or fume of storax on coals and let the woman inhale the smoke with a funnel. Make a tent of the sumac plant's substance and place it in the conduit. If the matrix has fallen, let her inhale the smoke at the nose.\n\nTo alleviate constipation, create smoke beneath. It is also effective against scab and scall.\n\nSumac is cold in the second degree and dry in the third. It is the seed of a small tree called Anagodia. Sumac has the property to restrain.\n\nTo stop nosebleeds, wet a piece of elder in the juice of bursa pastoris and cast sumac powder on it. For those who bleed from the nose due to disease in the bulk, take pills made of sumac powder and gum arabic in rose water.\n\nTo treat a bloody flux of the womb caused by the upper bowels, take sumac powder.\nFor nether bowel problems, take this powder with barley flour in a clyster:\nathanastha. If in the lower intestines, take this powder with barley flour in a clyster.\n\nAgainst excessive flowers in women, make a suppository of powder of bolle armeniake and powder of sumac, of mastike and juice of plantain, and put it in the conduit.\n\nFor bleeding of the external members, burn sumac in a new pot and put the powder thereon.\n\nFor itching of the eyes caused by hot humors, wash them with water that sumac has been soaked in.\n\nStaphisagria is hot and dry in the third degree. It is the seed of an herb\n\nFor sleeplessness, make an ointment of the seeds with vinegar. This is good against palsy and percussion of members.\n\nStavesac is a wood called sandalwood and is cold and dry in the second degree. There are two kinds of it: red, white, and yellow. Constantine calls the red one black. This wood sandalwood is not easily counterfeited. However, it is sometimes counterfeited with bresyll. But it is known because bresyll has no sweetness.\nAmong the sands, the yellow-smelling ones are most prominent, but the reed has the greatest virtue. These sands are good for calming the liver if the powder is mixed with rose oil and a little vinegar. And either make a plaster called epichymium, which is a cloth folded in three or four doubles and wet in this composition, or make it from the sand powder mixed with morrell juice and vinegar. And the same is good for head pain caused by heat.\n\nTo make one sleep. Make a plaster of yellow sand with oil of mandrake and apply it to the brows. Or take the aforementioned powder, lettuce, and mandrake, and mix them with the glair of an egg and apply it plaster-wise to the neck and liver if fluxes of blood result from it.\n\nAgainst foul body odors. Mix the sand powder with morrell juice and use it. To quench thirst in a fire, put dragagam in water at night, strain it, and in the straining put sand powder and sugar, and make a drink.\nwyll delay the heate of the blode and the thyrste.\n\u00b6 To prouoke appetyte. Take powdre of sandales reed / whyte / and yelowe of all thre vnces / and powdre of elebore a drag\u2223me / fylynge of stele an vnce / of brent bea\u2223nes thre dragmes / of sugre a pounde / and make in maner of powdre called powdre of duke / and lete the fylynge lay a stepe a day and a nyght in vyneygre.\ndepiction of plant\nSEne is an herbe hote and drye / and groweth beyonde ye see. It is good agaynst all sekenesse caused of humours / as epylence / swownynge / and dyseases of the mylte / and a brothe ought to be made of the leues soden in water and sugre. For the same dyseases the iuce of borage that sene and sugre haue ben soden in is good / and agaynst melancoly of the heed / and a\u00a6gaynst swownynge and fayntnesse of the herte / and agaynst the fallynge euyll. For the same the water that sene and fenell ro\u2223tes is soden in with sugre. The leues ben good in medycyn and may be kept .x. yeres Dyascorydes sayth that the brothe of sene with hony &\nVervain is good for the aforementioned diseases. The quantity thereof, whether it should be put in alone in decotion is an ounce. If it is put with other laxatives, it is but half an ounce.\n\nDescription of the plant:\nVervain is an herb, called so because it grips and spreads on the earth. The Latins call it Cicer eriticum. Some call it Gypsophila, others Merula, or Agriomena. It resembles Origanum, but the leaves are whiter and smaller and smell like marjoram. Both wild and tame varieties exist. The tame spreads the sprigs on the earth.\n\nAgainst cold remedies. Roast the flowers and leaves on a tile stone and lay it between two clothes to the head. The wine that vervain is boiled in with licorice juice is good against the cough. The wine it is boiled in with any herb is good against stomach pain caused by winds.\n\nA bath made of water that it is boiled in eases all letthargy of the urine, be it strangury or dysuria, and it warms, comforts, and cleanses the matrix. The wine that it is boiled in warms.\nThe stomach comforts the liver and the milky bile. Dioscorides says that it has the power to drive away venomous beasts, so it is given to laborers in harvest with their food, if they sleep in the field to be surer. The broth of it helps against biting of venomous beasts and against writhing of the belly.\n\nIf taken with honey and vinegar, it is good for those who spit blood. It also causes flowers to bloom.\n\nIt is also good for headache if the temples and forehead are anointed with rose oil and vinegar.\n\nSauerey is a common herb with a sweet smell. It is hot and dry in the third degree. It should be gathered when it flowers and dried in the shade. It cleanses the longues of coursing humors and wastes wind, and causes wine and the flowers to bloom. A broth made of meal and water and powder of sauerey cleanses the bulk and so does the powder alone. Dioscorides says that it checks lechery.\nwoman with chylde ought not to vse it. It is good for them yt be in ly\u2223targy and euer slepy / and it wakeneth the\u0304 yf it be layde to the heed.\n\u00b6 The powdre therof taken with a rere egge is good agaynst vomyte / and veny\u2223mous woundes.\nSAnguinari is of tw\ndepiction of plant\n staunchet it. We speke as now of the fyrst and is otherwyse called galligris or goos fote bycause the sede spredeth forkewyse as a goos fote.\n\u00b6 A twygge of this herbe with a fewe of his pryckes put in to the nose cause anone to blede. And therfore it is good for heuy\u2223nesse of the heed caused of to moche blode.\n\u00b6 It is good also agaynst bytynge of a madde dogge / yf it be tempred with breed and layde to. The other sanguynary staun\u00a6cheth blode is bursa pastoris / it is spoken of afore / yf ony blede and put it in to the co\u0304\u00a6trary nosethryll.\n\u00b6 Also ye powdre of this herbe put in mea\u00a6tes is good for them that be bursten / and resowdreth meruaylously.\n\u00b6 Also cotton wette in the iuce therof and put in to the nose stauncheth the blode:\ndepiction\nStolechasia, also known as curved tongue or ceruse lingue, is a common herb. The Greeks call it sphenodion because it is beneficial for milk. Others call it erimon, locitas, figicis, or panaye. It has a narrow, heart-shaped leaf with red stripes and grows in wells and ditches.\n\nFor pain and stopping of the liver and milk. Steep it in water or wine and drink it, or if the herb is eaten, it is effective for the same. Also, if found in a place where the sun shines clearly, stamp it with meal, and make pills or cakes, fry and eat them for nine days.\n\nOldania is hot and dry and grows in sandy grounds and on sea shores. It has small, round leaves and a little white and long root. The flower resembles that of azarabachara.\n\nIt purges the womb violently, so only one dose should be taken with the powder of the root. If too much is taken, it causes bleeding. But if it persists and you wish to take more.\nstop the flux, wash the patient in cold water. An author named Gentilly made much use of this herb for dropsy and says that it purges the water of the womb. And the locals call it catnip, and it grows in Lombardy, and the juice is to be taken or else the powder of the root. The leaves appear on the earth and are like cress, that is daisy.\n\nSpynache is a very common herb and is cold and moist in the first degree. It purges the spleen, cools the stomach and womb, and loses belly and breeds good blood, and helps against dryness of the bulge and loins. Isaac says that it moistens the womb and is good against pain in the throat, caused by much blood or hot flume. And he says that spynaches are better than arches for the stomach. An author called Tacuit says that spynache is hot, but they all agree that it is moist.\n\nSicla is a common herb called betony. It is hot and dry in the first degree. It gives evil\n\n(Note: The text appears to be describing various herbs and their medicinal properties. The descriptions include the name of the herb, its temperature and moisture properties according to the ancient system of humoral theory, and its medicinal uses. The text also includes references to various authors who have written about these herbs. The text also includes depictions of the plants, but these have been omitted from the text provided.)\nNourishing the stomach due to its sharpness and because it has excessive moistness. If it is boiled in water and seasoned with salt water, vinegar, and a seed called carui, or olive oil or almond oil, it is of better digestion. However, it nourishes little in this manner but it soothes the womb and unstops the openings of the liver, especially if these openings are caused by gross humors. Whether it is boiled with water or without water, it is binding. Ipocras says that the water it is boiled in is binding, but the body of it is binding.\n\nStalogium is of the nature of the onion or around it, and is hot and dry, but not as much as the onion. It warms and fortifies the cold stomach and causes appetite.\n\nAlso, it corrects venom and venomous foods, but it harms the sight and makes the mouth stink. Anyone of hot and dry complexion should not use it. But if it is boiled with fat, it takes away the harm.\nSpargula is a common herb, resembling rue in shape but smaller. Rue major is also called rubea major, and this is called rubea minor. It spreads on the earth and has a thick root, hence it is used in an ointment called marciation.\n\nIlfu, also known as feverfew or valerian, looks similar to valerian, and its leaves are jagged and cloven, not pierced. It bears many yellow or brimstone-colored flowers and has a strong smell. It grows near great ditches and pits. It is included in the recipe for the great metrical ball, and the flower and seeds can be used in medicines. It is effective for relieving labor pain, and if made into pancakes or fritters with meal and eaten or boiled in wine and drunk, it can help unstop the liver and relieve colic and wind.\n\nSambucus, otherwise called gesnerium, has sweet-smelling leaves.\nAgainst the feebleness of the heart and sweating, there is an oil made from it called oleum sambacum, with olive oil and the leaves soaked therein, as oil of roses is made. This herb is put in a vessel called galla muscata, and this herb is good for the aforementioned diseases, used both internally and externally.\n\nSpina benedicta is a kind of thorn, of which there is great abundance in Tustan and other countries. Hedges are made of it. The leaves are not very strong but bossed and thick, and of a finger length, and not very green but whitish.\n\nThe leaves soaked and eaten cause milk to flow in women marvelously, but much more if they are soaked with little things.\n\nScammel is a kind of thistle with broad leaves called yrong. It is very profitable for many passions and diseases. The root ought to be put in medicines and provokes bile, and comforts the reins, and is good for the matter of generation, and unstops the liver and the.\nmylt is made from this root and causes appetite. The root must be boiled in water and crushed with ginger, sugar, and pure honey one night, and it can be eaten in the evening for stuffing the breast, stomach, and reins. For weak and old cold people, it is very beneficial.\n\nDescription of plant:\nSebastian berries resemble small plums and are hot in the second degree and moist in the first when ripe. They are gathered and dried in the sun and can be kept dry for three years in a dry place, not in a moist one. They have the property of warming, opening the members of the body, and moistening.\n\nAgainst letting of the breath by dryness or cold, and for the sickness and persisting longues, and for fevers. Stew these fruits in water with figs, licorice, and an herb called capillum veneris. This decoction, drunk, is very good.\n\nThis fruit is put in drinks or syrups and is prepared for sharp fevers and for dysentery called plague.\n\nDescription of plant:\nSistrum or\nSister is dilley / some call it men, but that is not so. Though they are very similar in properties and virtues, and each is put in place of the other, a sister is of greater virtue than me. The leaves are like an herb called valde bona / and bear small sprigs like spikenard. It grows on high hills and has singular virtue against vomiting / and has no complexional qualities but divine. It consumes winds against digestion / opens the conduits of the liver and bile.\n\nIt profits the sight and slews worms in the belly, but the root more than any part of the herb, yet all is good.\n\nSalunica is an herb they call Spike Celtic, but that is not true. But because they have similar power, Spike Celtic is put for salunica. It grows at the foot of a tree / and bears small sprays / of a brown color / with a bitter taste. And Dioscorides says that when it is plucked from the earth, it gives off a heap.\n\nAgainst cold of the stomach caused by cold or other reasons, salunica is effective.\nwynde and against stopping of the milk and urine. Set it in wine and drink it for three days. It is good against preventing a vaginal discharge, be it from stranguary or dysuria, and against pain in the reins and bladder, and promotes urination and causes the flowers to slow in women.\n\nSpuma maris is a pounce that should be pouched with it is cold and dry in the third degree. It has the power to dissolve the webbing in the eye in this manner. Take very small powder of it and pass it through a saranet and mix as much gum arabic and of these two make a clear substance and call it collare. And with water of celandine & scabious put a drop in the eye. Also it whitens the teeth if they are rubbed with powder of it.\n\nSpongia is a sponge, it is hot and dry, and breeds in the bottom of the sea, and is of two kinds, one is russet in color and is the hottest. The other is white and less hot.\nThis text appears to be a medieval herbal remedy, written in Old English. I will make some minor corrections to improve readability, but will otherwise preserve the original text as faithfully as possible.\n\ncalled vervain. It has resolvent power, steeped in wine or water. Or heat the leaves of camomile / and fennel seed or anise seed / and it will alleviate the pain caused by wind / and strengthens weak members / and eases colic or pleurisy caused by wind.\n\nDepiction of plant:\nSigillum sancte marye, or sigillum Salamonis, is all one herb that is called Salamon's seal or our lady's seal. It grows in dark, shadowy places and in forests, and has leaves like aspergillus and small, white flowers. Against pain of the eyes and of the milk, make an ointment with this recipe using grease and oil, and anoint the place. Or heat the recipe in water and bathe the place with it.\n\nFor tetters and to cleanse the face. Make an ointment of the juice with oil of lenities and white wax, and anoint it therewith.\n\nDepiction of plant:\nSorba stella is hot and dry, and is like pimpernel. Save that pimpernel has little balls or pellets, and sorba has none. It is called sorba stella.\nThe lesser saxifrage grows at the foot of mountains in cans and pits. It is good against darkness of the eyes and for the web in this manner. Make a concoction with the juice of this herb, white honey, and put it in the eyes.\n\nAgainst venom and biting of venomous beasts. Drink the juice alone or with water.\n\nPowder of this herb put on wounds\n\nSorbes is the fruit of a tree that is good to eat. They are cold and dry in the third degree. It ought to be gathered in verjuice and in honey\n\ndepiction of plant\n\nto refresh, restrain, and to comfort.\n\nAgainst flux of the womb caused by colic humors, and against dysentery or flux of blood, make this electuary. Take the unripened and steep them in water until they are soft and that they may be pressed through a colander so that all the sediment is taken away. And with a pound of fine scented honey, steep the unripened until they are thick, then put therein dragon's blood, mastic gum, armoniake, drageant, gum arabic, of each two drams, of sumac and achace.\neche half an once of folium (cloves, maces, synamome, and ginger of each half a drachm), and put therein all sarced powder, and mix it with the said honey, and give it to the said patient at all times, and especially at an empty stomach.\n\nAgainst costiveness caused by cold: receive the smoke thereof at the foundation and steep it therewith for a long time, and eat of these forbes ripe or dry.\n\nAgainst vomiting caused by colicky humours: make a plaster of forbes scarcely ripe and lay it to the stomach.\n\nSinomum is wild percel. It is hot. The dried and gathered seeds may be kept five years. It is good for the same ailments as pencedanum (dog's fennel). Pencedanum is spoken of in the chapter of percel before this.\n\nDepiction of plant: Sinomum (Percel)\n\nThe masters said that this herb has great and many virtues.\n\nSizania is red or cockle. It is a seed called gypsilena and is hot and moist in the first degree and grows abundantly in cycles and in parts beyond the sea.\nThis oil is called sizanie, made from this seed. It is made like almond oil. This oil is good for those with breathing problems and swollen sinuses, and for those consumed and dried by sickness, but it is unpleasant to make because it causes vomiting. If eaten temperately with linseed and poppy, it creates lechery. Isaac states that the husks are removed from sizanie sometimes and other times not. The sizanie without husk is more uncooked and stronger to digest. Therefore, sizanie upsets the stomach, specifically the sinuses and old people. Due to its great viscosity and gluey texture, it softens and causes defecation and laxative effects. It destroys the digestive virtue and converts courser colic humors into fumigative ones, breeding thirst and wasting appetite, and changing the good odor of the mouth into a stench, especially if held or left in the teeth. However, it is not so harmful if taken with honey.\nspecyally rosted. That in the huskes greueth lesse in what maner so euer it be taken. The water that the stalkes of sizanye is soden in clenseth ye heares of the heed and causeth them / and wasteth the scurfe or dedskynne that cau\u2223seth the heare to fall. Yf it be soden in wa\u2223ter and dronken it causeth floures to flowe in women. Some anucyent auctours say that Sizanie is good agaynst venym / for by the vyscosyte therof it stoppeth all the conduytes or pores of the body. And also the venym can not come nygh the herte. Diascorydes maketh no dyfference betwe\u2223ne Sizanie and nucleon / but the one may be put for the other.\n\u00b6 Thus endeth the names of her\u2223bes begynnynge with. S.\ndepiction of plant\nTAmaryte is a lytell tree hote and drye in the seconde degre The barke is better for me\u2223dycyns than the leues. It is dyurytyke / and vnstoppeth ye lyuer and the mylte yf the rote be soden in wyne and the wyne dronken The powdre with meate is good for the same. \u00b6 Wyne dronken in a vessell of the wood therof is good for the\nThe disease mentioned is dysesases. A person sits at a table covered in round objects. Terra sigillata, also known as sarazen clay or silvery clay, is valuable and sealed on both sides. It is sweet-smelling and can be white or black and unbroken. Sealed terra sigillata is of great virtue to stop a nosebleed and against a nosebleed and womb bleeding. Make a plaster of the powder with white of an egg. This plaster of the powder and rose powder with violet stops vomiting caused by colic humors, if applied to the stomach.\n\nAgainst swelling of the feet or belly, make a plaster of the powder with violet, rose oil, and egg yolk. This powder with powder of sanguinary is good for the feet.\n\nTetrahit is an herb called herb of the mind. It is hot and dry in the second degree. The wine that it is cooked in comforts digestion and takes away the pain of the stomach and intestines.\nThis herb, called tintymall, is hot and dry in the third degree. Two species of it are spoken of: one is esula, and the other la.\n\nAnabule, which grows beyond the Seth, is the herb from which squamony is made, and is called tintymall of Babylon. Anabule from this container yields milk and should be gathered in primetime or at the beginning of summer. It should be kept in a glass vessel. It can only be kept for two months. It should be gathered thus: at the same time, anabule is broken at the tap, and the milk that comes out is carefully gathered. If the milk touches the hands, it will flee from them.\nMilk is too violent to be used alone / but should be mixed with some medicine, such as golden pills. Some authors use this milk to sharpen their medicines because it softens their malice. Boil this milk with Arabic gum or dragontail in an egg shell until it thickens slightly and put three or four drams in medicine.\n\nTurmeric is the root of a tree that is dry in the third degree. It is also good against yellow passion and against gout because it purges phlegm that causes these diseases. A composition made of turmeric with a composition of rose oil is good for the same ailments. Turmeric frets the dead flesh of wounds if applied to them.\n\nTapsia or Tapses is a hot and dry herb in the third degree. The one that grows in hot regions is the best.\n\nThe root and bark are good in vomiting medicines. It has the power to purge phlegm.\nand colic humors increase / therefore it is put in such medicines. But he who drinks it must stop his nose and eyes well or else it would cause the eyes to swell. If it is mixed with other medicines, it breaks fevers.\n\nDepiction of plant:\nTEla aranea is a cobweb and is cold and dry, and has the power to stop bleeding and resolve and heal new wounds. It is placed around tents to clean wounds and is good for breaking fevers and eases the pain, and lets no rottenness gather if it is laid to it with oil and vinegar.\n\n\u00b6 If bound to the temples, it heals fever tertian and stops bleeding at the nose if put in oil. And if laid to the ears, it eases the pain. The webs of three spiders bound in leather and hung about the neck is good against fever quartan.\n\nTapsus barbatus is a common herb with rough leaves and bears a long stalk from which a kind of taper or link is made if it is allowed to grow. Some call it mugwort.\nThe herb called hareberde, also known as flosmon, blandone, or argyMON, is cold and dry. It has male and female parts; the female is larger and has broader leaves, which is the better of the two.\n\nA bath made of wine and this herb is effective against hemorrhoids and to wipe the foundation with the leaves when it is stewed or bathed outside. A small bath made of water in which it is boiled is effective against ringworm and diarrhea. Powder of the leaves is effective against cankers.\n\nTo drive fish out of a place, put the leaves in the water; the fish will swim away due to the bitterness, and small leaves are also effective.\n\nFor small belly worms, make pancakes or fritters from meal with small tapasbarbe leaves and eat them.\n\nTerbentyne is hot and dry. It is the resin of a tree called sapin or fir. It has an appetizing virtue and drives away winds, and cleanses and comforts the matrix [reproductive organ] as effectively in ingesting it in measures or cakes made from it and meal, as in making it into a plaster.\nFor costiveness, place coals beneath and let the patient receive it in a funnel. For a fallen matrix, make a suppository or pessary and anoint it. For the same, let the woman receive it beneath with a funnel or at the rising of it receive it above. To break apostumes, mix it with barley meal and lay it there. It is put in ointments to join wounds and resore the flesh. Oil made from it is called oil of turpentine, and it is very good and excellent for palsy gout and swelling or shrinking and ache of the sinews, if caused by cold. If the place is anointed with it.\n\nTribulus marinus is a thistle, a brier or a tassel. It grows in sandy grounds and by the sea side and spreads and rampants on the ground. It is found in summer. And bears a prickly seed, and therefore it is called thistle of the sea. It has diuretic virtue. And therefore it is good against strangury or dysentry.\nthe stone and the decoccyx ought to be soaked or powdered seeds soaked in wine is very good. It is put in an ointment called agripa. And it is effective against dropsy and other swellings wherever they may be. It causes urination if the reins and bladder are anointed with it. And if the belly is anointed with it, it relaxes it.\n\nDescription of plant:\nTormentil is an herb called fistularia or taglafayre, which is similar to sinkhole, and grows on hills and moist places.\n\nFor fistula in what place it may be, the juice of it is effective if dropped into the hole. And a tent soaked in the same juice and placed on the fistula.\n\nFor a sty in the eye, mix the juice with white wine and drop it in.\n\nFor all venom, the powder is effective with water of remort. And against swelling of the leg, bathe the leg in the water.\n\nThe powder taken with scabies water is effective against the pestilence, if taken at the beginning of the illness.\n\nAgainst flux:\nThe powder of the root is called wombe. It is effective with warm water of plantain. According to Dioscorides, there are four types of reflex. One is called trefoil with three leaves, sometimes called Polifilon, and in Latin, Exifilon. The fourth is called trefoil lageteron, and the Latins call it hare trefoil with a reed flower and a sharp seed. The flowers and seeds boiled in water are beneficial for those with side ailments called plenrees, for those who cannot pass stools, for falling evil and dropsy at its onset, and for stopped menstruation. Three leaves or four seeds provide a remedy for fever tertian. Tarry wine lies of wine is hot and dry in the stomach.\nThe third degree. The purest wine is the best. For all manner of goats' teething, make an ointment in this way. Put wine lees in vinegar, adding all the said things. Also, steep the seeds of stafisagre in the water of which, with tartar powder, make a myrtle. It will destroy the dandruff of the head if anointed with it two or three times. The powder of wine lees taken with food or otherwise causes the body to produce excess grease. The Saracens use it to keep themselves low and lean. For this cause, take half an ounce or three drams, with some electuary of good taste, such as diapody, dragee, or clarey. However, the use of it causes excoriation or fleeing of the bowels, and whoever uses it should put mastix in it.\n\nThucia is a stone coming from the earth and sometimes from the other [source] on the metals. How Thucia is made and where it comes from, you will find in Pandecta in its 400s and 80s chapter.\n\n[depiction of]\nTerediabin, as Serapio writes in his book \"aggregato,\" in the chapter \"Terediabin\" or \"Mel roris,\" is a dew descending from the heavens and resembling much the honey that turns gray and falls frequently on the trees in the land of Corasteni before the rising of the sun in the mornings. These trees have leaves, thorns, and red flowers, but of the flowers no fruits grow. This dew honey has the virtue to relax and soften the womb and moisten the breasts. It is specifically good for those who have much uncontrollable heat within. Choose the one that is white and new.\n\nIt soothes swelling within the body, and also the swelling caused by hot fires, and abates thirst, as Plinius says.\n\nIt taken with endive water abates excessive heat coming from fires. Or take it with pasque, raysins of corans, it also ceases it and takes away the thirst.\n\nDepiction of plant:\nTriticum is wheat. It is hot in the first degree and is between hot and moist, and the breed.\nThat which is made from it is hotter than moist, for the heat rises to the second degree by the fire's heat that it is baked with, and because elements change the degree of things. This is evident in the actions of elements in many things. For example, melons are cold and moist in the second degree, yet their seeds become dry in the sun. Barley and beans are dry by nature, but in soaking in water they become moist. Therefore, dry things receive moisture from water, and moist things dry by the sun. Thus, hot things are cooled by snow, and cold things are heated by fire. Among all grains, wheat has the property to nourish best by its likeness to the complexion of mankind, and with it, it has other properties for medicines. The juice of it, when mixed with the meal, purges the breast and the lungs and delays their sharpness. The same wheat is better than that of others.\nAgainst cough and flux of blood from the breast, soothed with oil and laid on hard poultices, it softens them and spreads the matter. If the wheat meal is mixed with vinegar and honey and laid to hard breasts that are crusted with milk, it will soften them. If it is mixed with juice of henna and applied paste-like to broken eyes, it will keep them from being affected by painful humors. Oatmeal made from wheat is good for the impostume that comes from being bitten by a mad dog. Oil made from the oatmeal of wheat is good for tetters and ringworms, but the place must first be rubbed with a coarse linen cloth. Juice or broth made from the wheat meal or dust that flies about the mill is good for those who spit blood, called hemorrhagia. The bran of wheat is hotter and drier in nature than the meal, and is of little nourishing value, but it is cleansing. If it is steeped in water and rubbed between the hands and then strained.\nand meat made from it will cleanse longues and the breast of courser humors, and if milk is put in the same meat, it is more nourishing and quicker to appease the stomach. If it is boiled in wine and laid pasty on hardened breasts, especially if there is much meal and little fire. But when it can be well digested, it nourishes greatly and comforts and eases the belly, and it should be given to laborers.\n\nViolets are cold in the first degree and moist in the end of the second. If they are dried as they should be, they may be kept two years. But it is best to have new ones every year. While they are fresh, sugar of violets is made from the violets, honey of violets, and oil of violets. Syrup can be made from both green and dry violets, but it is not of great virtue when dry as fresh. Sugar is made from violets as it is from roses. And the syrup of violets is made in this manner. Sethe (recipe for violet syrup follows)\nViolets in water and let it lie all night in the same water. Then pour and strain out the water and in the same put sugar and make your syrup. But the juice of violets with sugar is better. Oil of violets is made thus: set violets in oil and strain it, and it will be oil of violets, or set the violets in double vessels, that is, put the vessel that the violets are in into another full of setting water, so that the violets may steep by the heat of the water. Or the best is to set them in oil and strain them, and in the straining put fresh violets and let them lie for twenty days, and then strain the oil again and put new violets to it, and this will be good oil. Each of these concoctions is good against all evil heats of the body.\n\nThis oil of violets taken outside is good against liver heat. And if the temples and forehead are annoyed with it, it soothes the headache from heat. Violets have the virtue to moisten, to smooth.\nTo cool and to bind. This volatile oil or the herbs that grow from it is good against hot fevers at the beginning. Bath made of the water that the leaves are steeped in and the syrup of the herbs bathed with it causes sleep in fever ague. And the syrup of the herbs must be more steeped than the syrup of roses or it would putrefy or rot immediately.\n\nValerian is called fu. It is hot and dry in the second degree. The roots are gathered in summer and dried in the sun and may be kept for three years in goodness. The root is put in medicine, and that which is chosen should be heavy and not too hollow, and that which is powdered not when it is broken, and it has diuretic virtue.\n\nAgainst strangury and dysuria, take the wine that valerian is steeped in with fenugreek seed or mastic and with the same wine, the juice of some diuretic herb was good. Against the disease, take the juice or wine that this herb is steeped in with wheat or barley bran or other lenitive thing.\n\nTo cleanse the body, take the juice of the herb of St. John's wort, or the juice of the herb of the nettle, or the juice of the herb of the elder, or the juice of the herb of the willow, or the juice of the herb of the oak, or the juice of the herb of the poplar, or the juice of the herb of the elder, or the juice of the herb of the willow, or the juice of the herb of the oak, or the juice of the herb of the poplar, and mix it with honey and drink it. And it is good to drink the juice of the herb of the elder, or the juice of the herb of the willow, or the juice of the herb of the oak, or the juice of the herb of the poplar, or the juice of the herb of the elder, or the juice of the herb of the willow, or the juice of the herb of the oak, or the juice of the herb of the poplar, or the juice of the herb of the elder, or the juice of the herb of the willow, or the juice of the herb of the oak, or the juice of the herb of the poplar, or the juice of the herb of the elder, or the juice of the herb of the willow, or the juice of the herb of the oak, or the juice of the herb of the poplar, or the juice of the herb of the elder, or the juice of the herb of the willow, or the juice of the herb of the oak, or the juice of the herb of the poplar, and bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith. And it is good to bathe the body therewith\nFor the matricies: Make a fomentation of water that it is boiled in, or make a suppository of cotton wet in the preparation of the powder of valerian and oil of musk or comfrey.\n\nAgainst the opening of the liver and the milk caused by cold, take the water that it has been boiled in.\n\nVitriol is glass, it is cold in the first degree and dry in the second. And it is made of glass and sand by the might of fire in the furnace, and by great art and skill.\n\nAgainst scabies, take molten rosin strained in water and put thereto nutmeg oil, wine lies, powder of glass, and make an ointment, anointing the scabies with it.\n\nFor tetters, mix powder of glass with terbentine, and make an ointment, or put plumb tree wax in warm water and strain it and put powder of glass thereto and make an ointment.\n\nFor the morefew, mix this powder with flowers of mulberries and oil of tulips and anoint the place, but first\n\nAgainst the web in the eye, collect the powder with the juice of [unknown].\nplantaine and put it in the eyes.\n\nIrga pastoris, a weed so called, bears a tassel on the stalk like that of a tassel of cloth but it is not.\n\nAgainst flux of the body, make a plaster of the powder of this herb with vinegar and lime of an egg and lay it to the sore. The powder thereof taken with a red hot iron stops bleeding at the nose. The juice of this herb, excessive course of flowers in women if applied suppositories, is also good for flux of blood at the nose and heals the flying of the guts.\n\nFor cankers, burn the heads with the powder. To take away warts or ringworms, wash the hands with water of the leaves. Some say that it is the water that lies in the hollowness of the leaves and that is true.\n\ndepiction of plant\nVitecella is a weed that is like a wild vine or gourd and creeps and twines on hedges, and bears a red berry or seed. It is also called tamium and aliopsis.\n\nThe\nThis root is stamped with pig's grease and boiled at the fire, then strained and mixed with linseed meal and oil. An ointment made from it is good for hardening milk and liver, and ripening apostumes. A suppository or poultice made from this root causes women's menstrual flow and brings about a quick childbirth. This root also makes good color for those who are pale or wan. Crush this root and take the juice and apply it to the face where you want color; it will be red.\n\nIf there is pus in an apostume, make a plaster from the juice of this herb and apply it to it.\n\nDepiction of plant:\nViperina, also known as dead nettle or bind nettle, is a weed that grows by ditches and water in ises. It has good leaves and a bitter taste. It is effective against the biting of a serpent called vipera, and purges out all venom if it is crushed and soaked in wine.\n\nIt is effective against fistules if it is...\nBruised and laid it to twice or thrice a day and it ought to be gathered in April.\n\nDescription of plant:\nVinegar weed, also known as nettle, is called a palate of the Greeks or other Achaeans urdica orminon. It is of hot virtue; for it burns and pricks those who touch it. It is good against sandy sores if it is drunk in wine soaked with it, and cleanses the color marvelously.\n\nAgainst old cough: Steep the seeds in water & put honey therein, & drink it, & it will heal thee the cough, & takes away the cold of the lungs, & swelling of the belly.\n\nAlso, the leaves stamped with salt & laid on wounds or sores full of matter heal them. And the same is good against biting of a dog, & canker, & binds and fastens flesh loosened from the bone, & dries the noxious humors.\n\nAgainst gout and swelling of the feet, and pain of the milt. Make a plaster of nettle roots well stamped with butter and lay to them. This will reduce all swelling and pain of the feet and hands without swellings.\n\nTo cause [swelling or inflammation] to subside, make a plaster of nettle roots and apply it. This will reduce all swelling and pain.\nTo stop nosebleeds, put nettle juice on it. To stop the bleeding, anoint the forehead with nettle juice or crush the herb and apply it to the bleeding area.\n\nTo make flowers bloom in women, put nettle and vine juice in the matrix.\n\nTo increase sexual appetite, drink nettle seed often with wine. Or, make a decoction of the seed with honey and pepper and use it. The water it is soaked in with honey is also good for those with milk retained and aposteme in the longs. Often use sweet wine and honey to cleanse the longs.\n\nThe potage made of nettles helps to keep the womb in check and is beneficial for many things. Anezone states that if it is used often, it prevents gravell. Also, this herb boiled in oil and the backbone anointed with it immediately causes sweating, as Galen says. Anointing the head with nettle juice keeps the hair from falling out.\n\nFor a disease in women called suffocation of the matrix, when they fall and seem dead, lay:\nA player of bruised nettles to her nature, and she shall feel great ease. Vinegar that the seat of nettles is soaked in is good against itch of the head, if the head be washed with it twice or thrice and then rinsed with water. This vinegar is good for the breaking of the head and allays the pain.\n\nVermiculare is a little herb that grows on walls and eaves of houses. It has small leaves in manner of small worms set thick together. It has virtue of wormwood and is put in the ointment called populeon. Therefore it serves in fever agues engendered of colic humours. It is profitable to put to the liver, with stopped nettles. And against fever tertian and excessive heat, if it be used, it profits much.\n\nVermiculare is a herb so named, and is in four kinds. That is to say, the more, the less, the mean, and the yellow. The more vermiculare is also called finiculus arbatus, and has a white flower and is better for medicine than the other for you.\nothe ben to vyolent and sharpe. And that whiche hath leues lyke smalache and whan it is broken mylke cometh out that is veray venymous and yf it be vsed it bre\u2223deth blody flux in the wo\u0304be. The rote ther\u2223of ought to be taken primtyme / and dryed in the sonne / and whan nede is take a drag me or twayne. This powdre ought not to be vsed alone / but with other medycynes that delayeth and swageth the malyce. Thus taken it purgeth iaundys.\n\u00b6 Drynke made of whey of mylke with iuce of smalache and endyue purgeth cole\u00a6ryke humours / and clenseth the blode and agaynst iaundys caused of colde sethe this rote in water with anys and mastyke and the go\u0304me called dragagant & spyknarde.\ndepiction of plant\nIcetorium or antifermacu\u0304 is all one. It groweth on hylles and \n\u00b6 Agaynst bytynge of a serpent / spider / ot salte and lay it to the place. The powdre therof with powdre of turmentyll / tuntet and of an vnycorne healeth all venym of venymous bestes taken with Scabyous water.\ndepiction of plant\nVVa a grape / or a raysyn is\nThe text is already in a relatively clean state, with no meaningless or unreadable content. The only necessary corrections are to standardize the spelling and formatting. Here is the cleaned text:\n\nThe grape comes in two forms: the green or ripe, full of sweetness, which should be called the grape. The green is cold in the third degree and dry in the second. It has three distinct substances: the husk, the seeds, and the juice within. The seeds are so hard and dry that nothing of them converts to the substance of man and come out whole from the digestion. But if they are broken or made into powder and eaten, they comfort the stomach, restrain the body from colic, and specifically, if they are roasted. The husk is hard and tough and cannot be torn to the nature of the body, and therefore it nourishes not. The juice, for its sharp sourness, is ill to digest, but yet it comforts the stomach, quenches the liver's heat and thirst, and refines and lessens the burning of colic humors, and staunches colic vomiting, caused by the retention of virtue in the stomach or liver. If it is put in wine.\nThe eyes soften and tender the coursing humors of stones and more. Dioscorides ordered to place grapes in the sun to ripen extensively before the canicular days, so long that they thickened like honey. This thick juice is good for humors that fall into the throat and stomach, and for the ears. If a cleansing enema is administered with it, it is effective against a bloody flux of the womb and against humors that fall into the matrix. Vera matura, the ripe grape generates good blood, as figs do, which is one of the best fruits that are. But the fig nourishes more. The ripe grape is composed of four substances. The kernel is cold and dry and possesses astringent properties, as does the kernel of the unripe grape. However, it has a certain sharpness that causes it to be expelled immediately from the stomach or quickly digested. Additionally, the husk is cold and dry and tough to digest. Galen states that the husks of the grape and fig are similar.\nThe text describes the digestive effects of grapes and figs. If eaten with the husk and seeds, grapes can harden the womb and cause winds and swellings. Galen states that figs and grapes are the best fruits as they have mild digestion, especially when left to ripen perfectly on the tree. Laborers consume them extensively during their seasons due to their plumpness and cleanliness. However, when out of season, they lose their fullness. The flesh of figs and grapes is more gelatinous than firm and steady, leading some to eat grapes immediately after picking, while others hang them in the air until they have lost some moisture. Those who gather them put them in must or soaked in wine. Those eaten immediately after picking.\nIf the stomach is empty, take from the vine, if they find the stomach weak in digestion, it converts into good blood and helps to unbind the womb and purge the body of evil humors. If they find the stomach full of humors or other food, or weak in digestion, they remain long and cause swelling and wind, and turn into noxious humors, and breed great quantities of fumes and flux of the womb. Those who are hanged in the air until they are purged of superfluous humors, among grapes, are the best, and are of most subtle nourishment. They that are kept in must or sodden wine are thought to digest, and are least beneficial to the stomach, and turn to course humors, and cause inflammation and fumes because of strong humors that they take in the must and sodden wine. There are grapes that have no thick substance of meat in them, but only clear and thin liquor. Others have much substance and meat. They\nThat which has no thick substance nourishes kindlier humors than those that have, but they nourish less. The grapes with the most thick substance nourish most, but they are harder to digest. The diversity of grapes is better praised in other ways / by their saucers / their size and their color. The saucer of grapes may be watery / or like the smell of elder as gross, sweet verrucosities / or sauced like honey / or tasting only of wine. The grape that has a gross, sweet saucer is of gross and watery nourishment, and is hot, causing thirst, and is hard to digest, and causes wind and rumbling in the belly, and stops the liver and the milk. The grape that has a subtle watery saucer is colder and of lighter digestion, and comforts the stomach, and clears colicky humors, and soothes thirst. And the most temperate grapes to the body are those that have a mean saucer. For as they have a mean saucer, so they have mean operations.\nThe colors in grapes are four parts: some are white and clear, and try with a small amount of thickness in their husks and small kernels. There are some that have a black color and thick substance, and have large kernels. Some are of a dim brown color, meaning between white and black. The white grapes have light nourishment and light digestion, and they nourish all the veins and produce wine. Those that are black are hard to digest but they comfort the stomach and produce no wine, and if they are well digested they nourish well and much. Those that are brown, meaning between white and black, and are also moderate in operation, are between the two. Aristotle says that the white and subtle grape nourishes least. But it is easiest to be digested when drunk, and so is not the black because it is thicker. The drunkenness of the brown and cytrine is moderate, and it is a general rule that of all wines, drunkenness comes lightly, in the same way it goes lightly. And if drunkenness be:\n\n(Note: The text appears to be written in Old English or Middle English, and it is not clear if \"dronkennesse cometh lyghtly\" is a complete thought or if it is incomplete. The text also contains some errors in spelling and punctuation that have been left as-is for the sake of preserving the original text as much as possible.)\nVitis alba is a weed that spreads on hedges in height and quality. No more will be spoken of it, as there is enough discussed in the chapter of vite cella.\n\nDepiction of plant:\n\nVulgaris is hot and dry in the third degree. Some call it hog's meat and mallow earth. It grows in unlabored places and on hills, and is in manner of a tuber or excrescence, as it were, heath or shrubs, the bigger they are, the better they are. The root's virtue is great, dry and green, but the green is best. It should be gathered at the end of September and stored in quarters, and hung on threads in shadowy places or a little in the sun. It can be kept for three years. It has the virtue to loosen or unbind.\n\nFor emorroidswithout renning, appearing, apply the powder of black elberrhythms and dry roses. Or else make a decotion or suppository with the aforementioned powders, or blow it on them in this manner: put the powder in a cloth and apply it gently.\nTo treat sores, mix powder at the end of a quill or red rod and bind a bladder filled with wind at the other end. A woman from Salerno proved that it is effective for the bite of the foudemeet called fig or morbidity.\n\nTo promote flowering and clean the matrix, temper trifera magna in oil of violets or olives and heat it on the fire with vulfago and wet cotton in it. Make a suppository.\n\nFor constipation or strictness caused by cold phlegm, put the juice of the root in oil and heat it. Apply it plaster-wise.\n\nFor quartan fever, take this root and grind it with the seeds of arachis. Then heat it in wine until half. Give it to the patient before the hour of his access and let him abstain from drinking the most. But after, give him a little wine and cause him to sleep.\n\nAgainst the pain of the milt, clean the root of it and grind it. Put it in wine and oil for fifteen days. Then strain it and heat it with wax and a little vinegar until it solidifies.\nWax it thick as an ointment. It is of great effectiveness. However, the molyficatuies should be applied beforehand, and then anoint it with this or do it with the juice or with the powder mixed with wax and oil. This has been proven effective on numerous occasions. The woman of Salerno prepared vulfgar the last Thursday of the wane of the moon and laid it to the milk. They cut it into three parts with an axe on the threshold of the patient's door, demanding of him what he seeks. The patient answers, \"my milk.\" Then they hang it in the smoke, saying, \"As the parts of vulfgar dry, so may the milk of this man dry.\" They anoint the milk with the ointment mentioned above.\n\nAgainst apostume of cold matter that cannot break through the thickness of the skin, stamp vulfgar and heat it in oil. Lay it hot thereon, and it will purge it inward or outward.\n\nAgainst fistula, make a tent of this root and put it in it. It makes the entrance wider. And if there is any venom present, it will draw it out or at least dispose the place that.\nit may be broken with instruments. The powder of this herb corrodes and wastes over grown flesh.\nAgainst polypus in the nose, place this powder in a quill and blow it into the nose.\n\nVerbena is an herb of two kinds. The one grows crooked and is named centrum galli, the other upright and is named gallanatica or verbena, and both have long roots and a long, thin stem. They are very dry in complexion and are used for flowing and moist wounds and old ulcers and sores.\n\nThe root boiled in wine is good against the jaundice and helps much against chin cough:\nVerbena stem and leaves laid on wounds heal and dry them immediately.\nThe juice drunk with wine dries away all impurities from the body.\nThe leaves and root boiled in wine and drunk is good against the fever tertian.\nA dram of these leaves soaked in wine for four days and then held in the mouth helps the apostemas in the mouth.\n\nTake.\niij leues and iij rotes stepped in wine a night and drank of it when the fires begin to come / the fires shall cease. And for the fire quartain, take iij leues and iiij rotes like afore said.\n\nWater drunk where it is boiled in cleanseth the matrix / and doeth come the flowers / as Paulus said.\n\nThe juice of it mixed with the juice of fenel and put in the eyes / cleanseth them and causeth a clear sight.\n\nThis herb with the root stampeth and drunk drieth out the stone. prbatu\u0304est.\n\nVungula caballina / is an herb and hath broad leaves like enoughar but his leaves ben green within & white without\n\nThe leaves laid on running sores or ulcerations healeth them. And also it is good for children that have running eyes\nor sore heads.\n\nThe leaves laid on it that is burned with fire or with other things it pulleth the burning out / & causeth to heal. The juice thereof hath the same virtue like ye herb.\n\nThe juice mixed with the juice of fumeterre & the place anointed therewith.\nIt causes the scabby skin to be fair and clean, a depiction of the plant. The reverse is cold and moist in the second degree, and the herb and root may be used in medicines. It is good for a type of frenzy. Therefore, women who have a cold and moist brain should be particularly careful, as it causes more coldness and moistness.\n\nXylocarp is a small fruit that grows only in Suriname and has a sweetness mixed with astringent properties. Its substance is hard, like wood, and of poor digestion. But when they are green, they are laxative and irritate the stomach, but the dry ones cause less harm. The reason that the green ones are laxative and not the dry ones is because the moistness of them is sharp; this moistness dries and their substance becomes earthy, like wood, and causes the body to bind and to stimulate bile. But they have a great malice, as they remain long in the stomach. Therefore, if they are customarily eaten, they engender colicky passion.\n\nGalen.\nI would tell Xenocrates he should never leave Surry. In the country where they grow, they are lazy, and when they come here, they bind and harm the body. Proven.\n\nGinger is from Zingiber. It is hot in the third degree and moist in the first. Some say it is the root of a tree, and some say it is wood, but the truth is that it is the root of a tree growing in Slavonia. The wine that it is cooked with figs and great raisins is good against a cough caused by cold and against breast coldness. Powdered ginger put in figs is good for the same.\n\nDepiction of the plant:\nWine that ginger is cooked with cumin is good for a stomach pained with cold and wind, and causes good digestion.\n\nAgainst constipation, lay the powdered ginger on the foundation with cotton.\n\nThe aforementioned powders put in foods is good against weakness of the heart and swelling. It may be kept two years. And it keeps better with pepper than other ways.\n\nThere are two kinds of ginger: one wild and another tame.\nThe wild is brown and has a sharp taste, is very stiff and hard. The tame is white and is not as sharp and prickly, is not as hard. When it is broken, the parts mingle together with small strings or threads, and the wild does very little or nothing.\n\nZedoary is the root of an herb and is hot in the third degree and dry in the first. Choose the tame that is yellow, and it should have the appearance of saffron in the hands. It ought to have a sharp taste and not be full of holes. It may be kept for 10 years.\n\nThe wine that Setwale is soaked in is good against a cough caused by cold and against pain in the stomach caused by wind or cold.\n\nA tent or suppository made from Setwale powder, with a confection called trifera magna, heats the matrix and cleanses it.\n\nSauce made from Setwale with rosemary.\n\nThe powder put in dishes comforts the heart. Therefore, it is good for those with weak hearts and disposed to swooning, and also it is\n\"Zizania is an evil weed that grows in wheat and corrupts it when the weather is dry. It has strong power and a sharp flavor, and is somewhat poisonous, causing trouble for the head and brain, and sometimes brews drunkenness. If it is mixed with barley meal, it makes merry prue. If it is mixed with raw saffron and vinegar, it is good against tetters and ringworms. If it is boiled in wine with the dung of an ass and linseed, it helps to spread hard apostumes and kernel in the neck if it is laid pasted there. The root and husks boiled together is good to clean wounds full of filth. Zipules are fritters made of meal and oil. It is coarse food for several reasons. One for the moistness of the oil, and the other for the heaviness of the meal, and therefore they are grievous to the liver, milk, and reins because they breed thick fumes that stop them.\"\nThe liver's veins and those who wish to eat them without malice and inconveniences previously mentioned should eat them with honey. However, those with any disease in the liver or milt are advised against consuming them.\n\nStampede seeds soaked in honey and held in the mouth have therapeutic benefits for all pains and diseases of the stomach and long-term ailments.\n\nThe juice, when consumed while fasting, enhances memory.\n\nDescription of the plant:\nZucchari is sugar. It is hot and moist in temperament. Isaac states that it is hot in the beginning of the first degree and moist in the middle. He also says that it wastes colic humors because it unbinds the bowels. The relaxing effect it produces is without rottenness or burning, as it moistens the bowels. However, if given to those with a colic complexion, it changes their colic humors to hot colic humors due to its sweetness. For just as sour things delay the sharpness of colic humors, so do sweet things with a contrary savour and astringent properties.\nNourys [sheth] and increases colere. These are the sayings of Isaac of sugar. The said author says that sugar is hot and moist temperately in the first degree. It has the power to cool, to moisten, to nourish, and to soften. If two pounds of sugar are put in syrups or drinks, there must be a pound of water, and if more is put, it forces not but that it must set longer to waste the water. Sugar is made from canes in the manner of boled rice, which is full of sweet pit, and it is called the honey cane. It grows in Spain and Cycle. And sugar is made at midsummer in this manner. The people of that country take these canes or boled rice, which are like red seeds, but those seeds are hollow within, and these canes are stiff and full of sweet pit. They cut them into small pieces, stamp them, and boil them with a soaking fire in a cauldron until it thickens and is clean scummed. From the said scum, you do not make sugar, for it is lighter than the good, and is full.\nTo choose a true sugar love, place it in the middle. If you find it full of holes and pittes within and its taste is not very sweet and it crashes between the teeth, it is not true sugar but counterfeit.\n\nOf the grounds of the cauldron, and that is thick when water is boiled, the which, when it is almost cold, is put in round vessels and set in the sun, with the heat of the sun, and of the setting it becomes white and hard, and that is the best.\n\nSugar may be kept 5 years in a place not to dry nor to moist. Sugar is put in many medicines and confections, and especially in those that are made for sharp diseases, and chiefly that which is whitest, is the coldest.\n\nThere is red sugar and it is very hot and is called sugar mellum, and it is so red for lack of perfection and good setting, and is made by water cast upon it, and is put in pots when it is on the fire. This red sugar ought not to be put in medicines or confections.\nMedications for fever ague. But if it is soaked with vinegar until it is parched and put in a suppository for fever ague. Sugarcane is good for those who are dry by the way. It is good for those who are lying ill and have shortness of breath due to dryness of the breast, and it should be put in their drinks or food as it will cause them to gather flesh and keep them moist.\n\nDepiction of Abrotanum:\nAbrotanum comes in two kinds, as Serapion says. The male and female are both of one form and virtue, but the female has yellow flowers like saffron. And it is hot in the first degree and dry in the second, as Ausonius says. Pliny says it has good-smelling flowers and many stalks and little leaves.\n\nPowdered herb boiled with rhubarb oil and anointed with it on the head promotes hair growth.\n\nWine drunk with the powder preserves the body from the disease.\n\nPlatearius says. Anointing the head with oil where it itches takes away the cold and warms it.\nWyne mixed with sugar where it is simmered warms the stomach and purges the flesh.\nWyne drunk where it is simmered in a closed matrice in women.\nThe herb simmered with apium and sugar and used in this way breaks the stone in the bladder and reigns. It is good for all diseases caused by cold.\nThe belly anointed underneath the navel with oil of it opens the conduits and causes it to pass.\nThe herb drunk with wine is good for poisoning. The smoke of it expels all serpents out of houses and whatever remains there dies.\nWyne mixed with this powder and with myrrh, drunk causes the flower in women and opens the conduits of the matrice.\nIt was used, wasted the moist humors in the bowels called colic passion.\nWhite bread and the herb simmered in water and used to bathe the eyes cools down the heat and swelling of them.\nThe herb mixed with licoryce, ysop, and simmered in wine or water, made sweet with sugar, and so drunk, is very good for all.\ndiseases of the longue and breast /\ntake a salve named Vnguentum dyalthea / and then shall be taken pillies of agarycus / afterwards, use a confeccyon of dyapenidion or dyiairi salamonis.\n\nThe herb stamped with oil / and laid on feet and hands is good for them.\n\nDepiction of plant: Arbor glandis / an oak tree. Serapion (in the book of aggregatoris, chapter hullus .i. arbor glandis) says / all that comes from the tree is stopping of its nature and primarily the inner rind between the tree and the outermost rind. How the shells of oaks are used / its nature stops and cools.\n\nThe oaks eaten stop the longue and excessive flux in women / and chiefly the middle rind is soaked in, or bathed with, and the smoke of it helps much.\n\nThe leaves stamped and laid on a fresh wound heal it so that it need not be sewn. And also puts out the heat of hot apostumes or blaines.\n\nWater where wood of the tree is soaked and drunk with wine is good for running sores.\nprimarily for stopping bleeding.\nFumigation of women with water where the loins are soaked helps and stops the prolonged excessive flow in women.\nWine drunk with powder of oaks ceases the paralysis and dries.\nThe loins laid on impostume take away the heat and heal them.\nThe root boiled with cow's milk and drunk is good for poisonous medicines.\n\nGallitricum agrestis is an herb to be used for the eyes and has the same property as very gallitricum, but it does not serve for fevers. And the master says the same property as does verbena.\n\nBos is an ox and a well-known beast to every man. The flesh of oxen comforts and strengthens the body more than the flesh of any other beasts having four feet. And therefore it is very profitable for sick persons.\n\nPliny. There is nothing on the ox but it is very profitable for the use of mankind.\n\nThe dung of an ox mixed with vinegar laid on the painful place soothes.\nSwelling and ceases the pain easily,\nThat which is said also sucks and pulls out the matter like a drawing plaster, when it is laid thereon, and heals them without hurting and takes out the heat of the member that shall be fiery and greatly pains.\nFor heat and swelling, the water distilled from an ox hoof is very good. And chiefly for the eyes, anointed with it. The horns and skin are also profitable in using for a man.\n\nDescription of six insects\nCantharides are worms somewhat long, green in color, and are hot and dry in the third degree, & they are found in the fields among the grains and other crops, such as wheat, rye, when it grows and flowers, and is beneficial for many things, & are killed by fumigation coming from vines.\nThis stamped and laid on the painful place makes them plain and causes them to fall off.\nCantharides, when drunk with wine, cause well to vomit. Cantharides shall be chosen, which is found in the wheat.\nCantharides are used to make an apothem.\nOpen it and make holes in it so it doesn't need to be cut open or burned open with iron instruments.\n\nHalf a dram of cantarides powdered and mixed with boar's blood and mastic, and a goat with long, backward-curving horns standing on its hind legs and eating a leaf from a sapling.\n\nCapra is a light-minded beast, springing and running quickly, sharp of sight and smelling and desirous to seek its food with sight, smell, and taste. They reach the age of twelve years and no more and are lecherous at their utmost age.\n\nThe toad drunk dries out the stone.\n\nThe warm toad put in the ears stops the itching of them, but the toad's bile is better.\n\nThe dried and powdered boar's blood mixed with other medicines is chiefly good for the stone. The flesh of a young boar is very good meat and easily digestible.\n\nCancer is good for sick people, and especially for those who are excessively heated.\n\nDepiction of a lobster.\n\nCancer is beneficial for sick individuals, particularly those suffering from excessive heat.\nPowder made from the eyes of crude animals mixed with vinegar and add salt water until it resembles milk. It is similar to white ointment, also known as albo, and was found at the apothecary's. This heals and dries up all sores immediately.\n\nThe broth is effective for pain in the lungs, known as perypneumonia or consumption, caused by a person having a swelling around the lungs. They become overly dry and consume their natural moisture, leading to death.\n\nColuba is a bird that dwells among humans. However, the turkey duck dwells in fields and dry trees only. The flesh of turkey ducks is unhealthy for humans because they often have the falling sickness named epilepsy, which can cause various diseases leading to great harm. Other ducks are not entirely healthy either, and a sick person should not consume them. The blood under his right wing is useful in medicines.\n\nThe same warm blood dropped into the eyes washes away the membrane.\nThe blood puts it in open bladders or impostumes heals them.\n\nDescription of a plant.\n\nCheese is a meat not well digested and does great harm to those with a hard liver and milk. Cheese much eaten\n\nThe way of cheese is good for sick persons, it comforts and laxes without harm and causes temperate purgation. The way should be made of the best sheep cheese possible. Cheese much salted causes many sicknesses and ill accidents in a man. First, it engenders the stone in the bladder and lets to pass and causes the stomach to be slimy and without appetite and softens the head with bad humors and accidents. Therefore, every person should take heed to not much using cheese, for restraining sicknesses, and preserving himself in health.\n\nDescription of a plant.\n\nRye nourishes more than barley, and the bread baked of rye nourishes less than wheat bread. The bread of rye is better for them that are in good health than for sick people, for it causes strength in a healthy body and disorders a sick one.\nThe wheat bread is only good for sick bodies. Bread of rye is not good for those with a cold stomach, as they may not be able to digest it. Be careful not to eat any bread that is not baked well, as it causes many diseases in the body.\n\nA depiction of four goat-like animals (short, backward-curving horns; cloven hooves):\n\nEdus is a beast, and its flesh is of good nourishing value, breeding good blood, and is good to digest. Isidorus says, \"This beast is well tempered in the four qualities, as in heat, cold, moistness, and dryness.\"\n\nThe skin laid warm on the biting of a mad dog ceases it. The smoke coming where herbs are burned drives away all venomous beasts and serpents.\n\nA depiction of a hare:\n\nLepus is a beast, and of all beasts, none causes such healthy blood and melancholy as does the flesh of the hare.\n\nThe roasted brain and eaten is good for the same passion, and often happens after an illness.\n\nThe gall drunk with vinegar is good for poisoning and venom.\n\nThe powder\nThe quickbeast's head burned for growing the teeth in young children. Anointing the brain of it on a young child's cheek causes the teeth to come out painlessly. According to Pandecta, this beast is described in chapter 56.\n\nPersimmons are fruits of two kinds. The tame or cultivated ones cause moisture and, when ripe, comfort the stomach. The wild persimmons stop and irritate the stomach. The large cultivated persimmons are better used in dishes than the small, but the small persimmons nourish more when eaten raw than the large.\n\nPliny says that persimmons, when eaten, cause pain in the intestines and irritate Avicenna. It is good to drink strong wine and use some spice like pepper and cinnamon after eating persimmons, as they cause pain in the intestines, which is called colic passion.\n\nDioscorides says that persimmons, when cooked and eaten, comfort and weaken the womb. Avicenna. The wild persimmons are colder in nature than the cultivated ones.\ntame and the juice of both used before dinner stops the belly, and used after dinner loosens the belly. Verses. Before dinner they bind, after dinner they loosen.\nPersimmons stewed and soaked in water & laid without on the stomach restrain the vomiting of reed colic.\nIpocras says, after eating persimmons shall be drunk good strong wine against the pain in the belly.\n\nDescription of plant\nPomegranate apples are of various kinds, Rabby moyses. The apple specifically, the tame one, comforts the heart with its sweet odor. And they are good for those who have the passing ptyalis.\n\nDescription of plant\nPirola is a hot and dry herb in the third degree, and shall be used externally. \u00b6 A very good and profitable salve, which Master Bartholomew used for all manner of old sores. This herb taken with its juice & stamped, then put thereto the juice of dyapensia, the juice of alchemilla, & oil olive boiled together, and thereof make a salve. This salve shall be divided into three parts, and every part\nShall be given his color. Put in the first spice, Aristologia rotunda or logia, and that becomes green, and it cleanses the wood and takes out the bad flesh from the ground on the wound, and is named a drawing salve. Put to the second salve, ceruse, the eyes of creffysshe powder, and they shall become white, and this softens and heals all ulcerations, and is called a molyfycatife and a softening salve. Put to the third salve, bolus armenum, sanguis draconis, and they become red, and this salve preserves the wounds from bad heat and prevents ill accedentes from coming to the wound when it is anointed around it. And this salve is called a defensive salve.\n\nRibes are red berries growing on a little small tree of a height of 2 gerdes. These berries are cold and dry in the third degree. This berry quenches very well the thirst caused by the heat of the gall and stops the flux in the bowels.\n\nThe berries cause appetite to eat and drink. The juice of\nIt is good for shaking the heart / and restrains vomiting.\nTo eat the berries and drink the juice thereof is very good for those who have excessive heat, as it cools much. An electuary made from this is very good for those suffering from heat.\nThe juice with water of endive is good for children's measles and mumps.\nThe berries boiled with water of sugar is good for thirst and against the pestilence.\nThis aforementioned drink preserves against drunkenness and also against the flux called dysentery.\nVine is of various kinds: some grows on trees of good odor, like grapes, and others, and it is itself of good odor and should be chosen for the best, as it is hot in the first degree and dry in the second, and comforts the stomach. Some moss grows on oak trees and on other trees. Some grows on stones.\nWine drunk where it is boiled causes sleep. It stops all kinds of fluxes of blood.\nA bath where it is boiled takes effect.\naway all pains of the matrix when a woman bathes therein from underneath upwards, and stops in women the white flux, when they bathe them beneath it.\n\nDrink or water that moss and artemisia is boiled in cleanses the matrix of all pains and diseases, and the fume of it taken beneath the orifice is very good for the same.\n\nDepiction of plant:\nCarduus benedictus is an herb like chamomile. It is called the holy thistle, of which is spoken before. But the leaves are whiter and thinner, and in the top is two stalks with two little sharp heads, and the root grows in them. The which root is round and the flower is on the top of the said heads, and is somewhat red.\n\nFor those who spit blood at the mouth from the belly and stomach, and against the pain thereof. Bite the root and make a small powder, and drink it with wine.\n\nAgainst lack of urine as strangury & dysuria, drink the wine or water that it is boiled in, and it will do great ease. Also, the leaves chopped and boiled in.\nwyne and wine are equal in value. Against blueness caused by biting or otherwise, this herb soaked and added to it takes it away. Keep wine in your mouth for a long time to alleviate toothache (the root is soaked in a great while in your mouth).\n\nFox is a cunning beast; when hunted, it keeps its tail between its legs so as not to let go in its running, and when it sees that the dogs are more numerous than itself, it bites its tail and strikes in the eyes of the dogs, which stink and burn them, and they cannot endure it and leave him alone and run no more after.\n\nMembers that have cramps are helped by fox grease.\n\nThe dried and powdered fox blood, drunk, is good for the stone in the kidneys and bladder.\n\nFox, eaten or distilled, is very good for those who have arthritis and gout in the limbs.\n\nLemon is cold and dry in the second degree; its seeds are bitter in taste.\nThe first is the principal seed within and is slightly tasteless, like a vinegary. The second is in the middle between the seed and the shell or bark and is moist in nature. The third is the shell and is warm and dry in nature & is used in medicines.\n\nWash the mouth with the water where the shells have been boiled and you shall have a good breath.\n\nThe shells laid among clothes of linen or woolen preserve them.\n\nThe shells laid on a place or in a jar preserve them from stinking and bad air, as Avicenna says.\n\nThe wine drunk with the powder helps the stomach and liver.\n\nFor flying of the skin coming from laboring, going, rubbing, or shaving, anoint the painful place with unguent.\n\nVva passe is hot and moist in complexion. The people of Salerno order it in this manner. They take the grapes and let them dry in the sun, and then they put them in an oven, and then they gather them.\nye best and wash them with sweet wine, and straw theron powder of cinnamon and other spices, and let them dry again.\nWine drunk where it is soaked in wastes, the old cough coming from the cold. And it is used, is good also for apothecaries inwardly in the breast and long-lasting.\nIt is used in meat takes away the beginning of the stomach, and stops the flux in the belly. In what manner they are used, it breeds good blood, and used in meats restrains the vomit.\nThey that are very sweet cease the pain in the stomach. Therefore it is more profitable to the stomach than figs. It also does a good effect to the liver.\nMaster William writes in his surgery to make a salve for old and fresh wounds. Take yarrow or millefoil, carthamus, dyapensia, and set them togyther in water till it is soft, and the water most wasted, then strain it through a linen cloth, and put therein fenugreek meal, and make it thick like paste. Thal medle it with talow of a book, and clean grease of a beech.\ngyleted bore of each like much and oil olive half so much, set this together a little by the fire, then put some wax and make a salve. This salve is good for fresh and old unclean wounds:\n\nVIbex is a birchen tree, its branches are hot and dry in the third degree. For running sores and ulcerations, wash with the water where the leaves are boiled in, it will cleanse and help them.\n\nThe rind burns and smokes thereon a sore on the leg dries and heals them.\n\nThe powdered rind and straw on an unclean wound cleanses them and takes away the bad flesh.\n\nThe rind burned in a house, the smoke comes through the whole house, the smoke wastes and consumes all bad air, as it often happens in times of the pestilence.\n\nYDropiper is like menthra but it has tender and broader leaves. This leaf and root taken in the mouth has the odor and taste like pepper and the seeds of it resemble unripe wine berries, and the herb is better than the root.\n\ndepiction of plant\nThe\nHerb and root boiled in water and placed on the eye removes harmful humors, known as lippotomia. The herb resembles pepper in nature. Fresh and green herb and seeds are more effective in medicines than dry.\nWith juice anointed, pimples and spites on the body vanish in three days.\nThe herb crushed in a mortar and placed on the eye is beneficial for cleansing the eyes.\nThe herb with the skin of a hog's egg between the innermost shell and the egg will kill the worm in it.\nUnguirialis is an herb that grows in stony crevices and hard earth. Its stars shine so bright that many people think it is of the devil's works. Galen calls it the herb of toads or the herb of rats, as it is a great medicine for toads and wild rats. It is called Bubonium in Latin. One rat fetches the herb by itself and brings it.\nthe seek ratte / and she takes it in her mouth and swallows it whole. This herb preserves venomous beasts and their holes.\n\nYewroot is an herb having stalks like laurel / with sharp leaves / bearing flowers of three kinds / yellow / blue / and white. It is beneficial for many things / and the herb is used in medicines / the root seldom.\n\nWine drunk where it is soaked in wastes\n\nThis herb absorbs ill humors in a body / and takes away scabs and all kinds of eruptions.\n\nWhen children have scabies or other scabs / take a little of this herb / cut it / and put it in their food or porridge. Or give them to drink the water called of the herb / the child will be whole without fault.\n\nAgainst ill humors that remain long between the skin and the flesh / the herb with camomile and alchemilla flowers of each kind.\n\nScamonia / Latin and Arabic / sharp knives or other instruments / and around it is made a hole in the earth and\nThere are various vessels in which milk curdles or drops, and this liquid is then taken and kept. This liquid is dried and named scamonea. The best scamonea is clear and soft, resembling the material obtained from an ox hide. It is spongy in texture and is gathered in India and Asia in an island called Musie, where it grows in great quantity. Scamony is often counterfeited with milk of the catapuccia herb, which kills a man or woman. Some take the milk of the catapuccia herb mixed with barley meal and make it resemble scamonea, but that is not good and should not be used in medicines. Some masters claim that scamonea coming from Senna or Palistina is not good, for it is made and mixed with barley meal and milk of tinctorial. Galen and master Paulus say that scamonea is hot and dry almost in the third degree. Scamonea should be prepared first before it is used in medicines because scamonea, by its nature, is dangerous and causes great harm to the stomach and liver.\nAnd it takes away a man's appetite to eat, causing great harm in the body. Therefore, scamonia must be treated as follows. The masters say that scamonia retains its harmful qualities for 30 or 40 years or more, but when it is treated, it lessens the harm and no longer causes such great damage. Therefore, it should be treated or used in medicine and not with its own qualities, for it causes and brings many diseases, such as cold sweats, swellings, fainting, or other fluxes in the body, and eventually leads to death.\n\nTake a quince apple and cut off the upper part containing the seed. Then make a hole in it and put scamonia in it. Place the cutting or covering back on the apple and close them in dough. Put it in an oven which is temperate hot and let it remain there for half a day. The scamonia will be prepared in the apple, and its harmfulness will be taken away, and it will do no further harm after that.\n\nThe best scamonia can be identified by the following properties.\nThe first that is clear in color. The second when it is mixed with speckles and becomes like milk; then it is good, if it is not so it is falsified and corrupted. The third when it lightly breaks and powders. The fourth when it is light in weight. The fifth when it smells well. The scamonia having not these properties is not good, and it may be kept for twenty years unconsumed in its virtue and operations.\n\nMaster Paulus says scamonia is strong and sharp in operation, consuming the color, and has the virtue to attract. Scamonia is contrary to the heart, taking all its strength, and commonly causes fires to those who are hot and dry in nature. The masters forbid those who wish to use scamonia for a geete (?) or great cold.\n\nScamonia used with the juice of quince apples and the juice of plantain gently purges the ill humors. Seamonia shall never be used alone, but it should be mastered with something, and then the body takes no harm.\n\nThe head anointed with scamonia mixed with vinegar.\nThe oil of roses takes away the pain in the head.\nThe ill scabs anointed with scamonia mixed with vinegar heal and dry it marvelously.\nAvicenna records in the first part of his Four Books where he writes that it is not possible to ease or help any manner of person without natural knowledge of the disease or infirmity of man. Which, as many noble doctors inform us, is perfectly known by the sight of urine and by the four complexions of man as follows.\nWhen the urine is red and thick, this signifies that the sick body or patient is hot and full of blood, and of his complexion is named sanguine.\nWhen the urine is red and thin, this indicates that the body is hot and dry, and of his temperament named coleric, and commonly his disease signifies this to us.\nWhen the urine is white and thin, this indicates that the body will be cold and dry in nature, and is named melancholic, and he is always.\nThe serpent is divided into four parts. The first part is the circle on the uppermost ring of the serpent, which signifies great pain in the head. The second part is the next part beneath this circle, and it signifies the disease in the chest and lungs. The third part is in the mid-most, and it signifies disease in the stomach, liver, and spleen. The fourth part is the bottom of the serpent, signifying disease in the kidneys, intestines, bladder, and matrix or mother. When you find any of these four serpents mixed with other matters according to the same, you shall know the disease of the person, through which you shall judge the serpent which serpent ought to be seen in the morning when it is fresh or warm. And these serpents shall be put in a vessel and well stopped because it should not divide or thicken, for then it ought again to be warmed to have its [properties revealed].\nThe colors are naturally divided into twenty or more parts. The first color is white and subtle as water. Another is white and thick like thick milk. Another is like the color of ginger or a camel's hide; this color is named caropos. These four colors signify a sickly stomach without digestion.\n\nThe pale yellow vine, like an onion, signifies the beginning of digestion not fully brought on.\n\nThe yellow vine, like a ripe apple, signifies perfect digestion and also resembles a red vine like pure gold and pure gold signifies perfect and good digestion.\n\nThe vine that is the color of watery blood or saffron or like a flame of fire signifies excess digestive issues in the stomach in a hot body, and in a sick body it signifies:\nThe vine or roots and heat of the liver: A thick, reed-like vine or earth-inclined vine signifies a boundary moisture. The vine of a lead or ash-like color signifies a deeply moist or sickly moisture. The vine that is green or the color of colewort signifies a deeply sickly moisture and moisture. The vine that is black like a morian signifies also a deeply moist condition. The vine that is hole black as coal signifies a deeply bound moisture.\n\nThe great learned master Avicenna writes in the second part of his first book that the black vine comes sometimes from cold, when the natural heat of man is spent, or sometimes from a burning heat which consumes the natural heat.\n\nThe black vine signifies also that the milk is stopped, from which often come the yellow jaundices. And the reason for this is this: the black material, moisture, cannot reach the milk, and therefore it draws to the kidneys or bladder and is not deadly, but only when it is black and of small quantity.\nHaving a strong smell signifies great heat in the long term and is also deadly. The black vulture signifies a bound moisture in critical times / when the nature of man reveals the substance of his disease / and it is not deadly. The black vulture of an unclean woman signifies that her moisture, named menstruation, is present / and it is not deadly. The black vulture most often signifies the fourth part of the body affected by fire, and it is also not deadly, especially when it acts violently. The black vulture often signifies disease in the kidneys and bladder / and is also not deadly.\n\nThe vulture of a lead-colored hue that comes afterward turns black / signifies the underlying condition of the aforementioned deadly black vulture. The black or lead-colored vulture, which was previously green, is deadly.\nMaster Isaac writes and testifies. The circle of the snake is pale, indicating great diseases in the brain, and signifies the falling sickness named Epilepsy. The snake that is lead-colored generally signifies the watery disease named dropsy. The snake that is black which has been before white and when the sick body feels pain on the left side signifies stopping in the milt. The red snake that afterward becomes lead-colored and when there are small grayish marks about the circle signifies diseases in the longues named periplemonia and also a jaundice named pleurisy. The white or lead-colored snake having white shells swimming signifies the course or flux menstrual in women. The snake of lead color coming from any person having a deadly heat within the body. The snake that is green of one who has pain in the stomach, and when you see a substance like yest lying at the bottom of this snake.\nThe person is signified to be poisoned.\nThe green vine, after great labor and trouble, signifies disease of the cramps.\nThe clear and thin vine signifies that the milk is stopped within the body.\nWhite vine with a lead-colored circle signifies pain in the head, or else falling sickness.\nThe white vine mingled with water at the bottom signifies hurting in the kidneys. And when the vine is sharp and biting in the issuing, it signifies diseases in the bladder, or the bladder has taken cold.\nThe white or pale vine where white sand runs in signifies a stone in the bladder. And when the sand is red, it signifies a stone in the kidneys, and principally when the vine is thick and fat, but when the vine is only fat above it signifies the heat of the kidneys which consumes the fattiness of the kidneys.\nWhite or pale vine that is very stinking and little of it is made is deadly.\nWhite or pale vine where much scum or foam has about the circle.\nA moist head and much wine signify a headache. Vine, little of which is made and resembling milk, indicates the watery ailment known as dropsy, with pain in the milk and kidneys or the swelling in the limbs or the falling sickness, or that the liver has grown cold, or the matrix has grown cold, or the daily fevers, or quartan. The pale vine, which is thin and clear, signifies the same as the white vine mentioned earlier. White vine, like milk and little made, indicates swelling in the limbs or the falling sickness named apoplexy. This vine also often signifies the swelling in the bowels, especially when he feels pain around the navel. The little made vine at one time signifies purgation or the consuming ailment called ptosis, or stopping of the liver and milk, or otherwise an undigested moisture (as Egidius writes). And what this is of much vine made signifies, contrary to the aforementioned, like stopping of purgation, opening of the liver.\nAnd milky substance. Pale yellow and thick. When this sinks down on the ground after an hour, resembling a fattiness, signifies stopping in the milk and kidneys.\n\nThe yellow milk, in which a substance like this drives a disease, signifies diseases in the kidneys.\n\nThe milk that is red and subtle with pimples or bells hanging on the uppermost circumference signifies an impostume on the breast named pleurisy, or the sickness in the long term named pneumonia. In these diseases, some accidents occur, such as fevers, shortness of breath with coughing, and thereby you may know the forenamed diseases.\n\nThe milk that is red and thin, as before and after the fire, signifies heat in the liver and kidneys. And specifically when a man feels heat outside on the liver and kidneys.\n\nRed milk and thick signifies an apostume on the liver and long-term illnesses, and also the fevers.\n\nRed milk and thick often signifies the watery sickness named dropsy, coming from cold and stopping of the liver.\n\nHere follows:\nThe signs of the serpent: in which various matters he meddled in the circle.\nThe circle of the serpent, which is thick in substance and watery in color, signifies pain in the hind part of the head. \u00b6 The circle of the serpent, which is thick in substance and pure in color, signifies pain in the first part of the forehead. \u00b6 The circle which is yellow or red and thin signifies pain on the right side of the head. \u00b6 The circle which is thick in substance and lead-colored signifies the palsy named apoplexy or the falling sickness named epilepsy. \u00b6 A subtle circle and green in color signifies madness in the head, as Avicenna says in the first of his books. \u00b6 A black circle, which was previously pale, is deadly.\n\nThe serpent with much scum and little bubbles signifies heat, winds, and fumes rising from the stomach in the brain, which causes mourning. The serpent in which a substance like clouds is driven signifies liver diseases. The serpent where\nin the bottom matter is a sign of pain in the kidneys and bladder. When in the urine there is blood, it comes from the liver or kidneys or bladder or from the matrix.\nOf the matter named pus that lies on the bottom of the urine. And of the red and white sand that lies on the ground or bottom is sufficient as previously stated.\nWhen in the urine appears a substance or matter like brain or shells, without having the fires, it signifies a sorrowful and scabby bladder or diseases in the bladder. And when this urine appears thus with the access, it signifies the consuming diseases named ptyalis.\nWhen in the urine runs a substance like this, and the person has not the access, it signifies pain in the kidneys. And when the person is troubled with the access and the urine is mixed with oil, it also signifies the consuming diseases named ptyalis.\nThe urine of a woman with sand in the ground signifies that the flower of her is stopped, named menstruation.\nWhen the sand in the urine of a woman is mixed with,\nBlackness and thickness not present on the ground or bottom signify that the flower or menstruum rots in the present. Which such a sandy ground around the fountain, and when about the fountain pipes or bells hang, signifies the foot in the foot named gout. When in the woman's fountain swims a cloud mixed with shells drying up and settling down below signifies that the woman bears a child. When on the ground or bottom of the fountain lies a white cloud, which is sharp above and thick of its substance, signifies perfect health of a man. When on the ground of the fountain lies a white or black fountain which is not sharp above, signifies disease in the limbs beneath the nails, as in the kidneys or bladder.\n\nAll these judgments of fountains, is only the understanding and opinions of the wise and experienced physicians and masters, as Avicenna, Isaac, Egidius, and many other noble actors who have greatly practiced for the prosperity, health, and well-being.\nAllopice is the falling of hair that makes bald places or thinning on the head. Allopice is also a form of leprosy through which the hair on the brows and bread fall. Asma or asmatic is any person who draws breath with difficulty or is short of breath, and it is called asma when it causes diseases. Arthritis is a swelling that rots or has spread over all the places or members of the body. But when it is in one place alone or in several places, it is otherwise named, such as sciatica or sciatica, which is the swelling in the feet, or sciatica or sciatica, which is the swelling in the hanches. Apoplexy is a type of paralysis and comes suddenly and violently in various people, causing them to lose their wit, understanding, memory or recall, and speech, and they cannot remember, and when called upon, they cannot answer, yet there is a difference.\nBetween apoplexy and lyphagy, for though in lyphagy there be no high speech, yet there is an answer.\n\nAntrax is an impostume full of fire, like unto the fire of St. Anthony. Trices are swellings of the foundation and not of the ways thereof, but only about the foundation, and of that place are three diseases: figus, fiatrices, and emorroydes. But there is a difference, for emorroydes or piles are in the ways about the border of the foundation, and sometimes it swells and nothing issues out of it, sometimes it bleeds too much, and sometimes it is full of dolorous pain. Atri\n\nApperitiu is an opening of veins or other conduits of the body, and also of the little holes of the skin through which the sweet does issue, and all stoppages of veins, conduits, or small sweet holes are named oppilacyons. Oppilacyon and stopping are one thing.\n\nAstercyon is when a medicine which has the power to extract or take humours out of certain members cleansing them of their humours.\nsuperfluidities in such medicine is said to be subsistence and abstinence, which is the same doing.\n\nApostolicon is a plaster or salve so named, and is to be had at the apothecaries. It is specifically ordered for wounds in the head. Benedict pottery in every place, and is also named benet or benedict.\n\nBolet is a manner of dead wood that grows against the trees and is very light. Cordiac is what any person has diseases of the heart which have continued for a long time, and the heart trembles and quakes. They are said to have the cordia.\n\nCondylomata, they are pains in the fundament, as cleanses or crests without any yellowing or overflowing of any blood, but when they render blood they are named ragady.\n\nConsume, it is said that a medicine consumes humors or other things as winds when it resolves all or nearly all except it voids by sensible appearance. It is all one consuming, resolving, departing, or putting forth from the body in the form of thin vapors which are in it.\nThe inconceivable body.\n\nA medicine called Conglutinatiue is when it joins or unites the ribs or joints together.\n\nCollyrium is a medicine that is clear of substance and is good for the eyes, and it is named collyrium. If we find in the books of any physicians that we should make collyrium, if his medicines are hard, it must be pulverized and mixed with wine or in the water of herbs, or else as the book prescribes, and this collyrium itself is clear and can be made by oneself, and if it is soft, let it be made with clear substances, and it will also be collyrium.\n\nCantharides is what one has a place where cancer is in, or other diseases that require such things, which is a fiery heat. Cantharides is in two manners: the one by iron or other metals heated red in the fire, the other manner by medicines that are so hot that when they are laid on any member, they burn like fire. The cantharides made of fiery metal is named cantharides actual. The other that\nis made by medicine is named cantere potencyall. Corrosive is when a medicine comes into contact with dead flesh or other things, and therefore, those medicines that are too strong corrosives are not named canteres potencyall, such as realgar or orpiment.\n\nA measure containing an ounce and a half of licour.\n\nDysenteria is the body's flux.\n\nDiamargariton, a confectioon in the apothecary which is so named.\n\nDysalthea is a salve and it is well known. It is commonly found in the receipt of dysalthe in the book of the antidota. It is greatly noted.\n\nDissolve and dissolutive are when any medicine softens and thins gross and phlegmatic humors and makes them subtle and clear. Some that dissolve are dissolutives, as fire causes ice to become water. Also, when gross humors are dissolved or mediated to become clear, they dissolve, liquefy, and remain are all one thing.\n\nDyaforetyke is when a medicine\nspre\u00a6deth humours & vapours insencyble whi\u2223che be mynysshed in suche maner / meued & made in so subtyll vapour that it voydeth without noyaunce / it is sayde that this is dyaforetike / also whan one sweteth often whiche maketh hym faynt and lene euyn as his body sholde consume or be dede / yt is named yforetyke.\n\u00b6 Dyafragma is the flece within ye body aboue the lyghtes and the hart of the one parte / the lyuer / the stomake / the mylte / and the bowelles of the other partye / and this flece is bent ouertwarte the body fro\u0304 the one syde of the rybbes to the other.\nThe impostume that formeth hym in dy\n\u00b6 Dragma is the .viii. parte of an vnce.\n\u00b6 Degre is the quantyte in the which the pacient or seke body is hote / colde / drye or moyst / and there be .iiii. degrees in medy\u2223cynes / the fourth degre is whan the medy\u00a6cyne is so hote that it may no more except dethe / yet it wolde slee any parsone that vseth therof in grete qua\u0304tyte. The thyrde degre is whan it hath lesse hete / & yet it is so grece yt he yt vseth\nThe second degree is when it has less heat yet is so great that it can be readily perceived through the perception of its great heat. The first degree is when there is but little heat above the complexion of the person and so little heat that for a time it is not perceived that it warms the body, but by long continuance it will be perceived, and when the medicine does neither mean nor change the body, it is temperate. These degrees are to be understood as follows.\n\nDysuria is a disease when one cannot urinate without pain, and there are two manners of it. The first is when the sick body urinates drop by drop or cannot keep its water or the bladder has lost its retentive power, or because the urine is so heavily aggravated that no man may endure or suffer it in the bladder but is compelled to urinate continuously because the bladder or neck thereof is pierced or perished. And as soon as any drop appears\nof the bladder it smarts and burns in such a manner that it must needs issue, and this disease is named strangury or stranguary. The other disease is when anyone urinates with great pain or by large humors that stop the conduits, or for the stone or great grayness, or for feebleness of the bladder's neck that cannot put forth the urine; this disease is named dysuria.\n\nDysuria is when a medicine of its proper nature is good to urinate or opens the inward ways, and this dysuria opens or unstops the conduits of the urine and voids the gross humors. He who should drink too much of it would be harmful to him, and therefore it is not good in strangury because of the great heat of the urine. Thus, in using things, it is necessary to be well looked on and regarded.\n\nDysuric passion is when one urinates often and in great quantity, and as soon as one has drunk, he urinates in continence afterwards, and that comes from the heat of the rays.\n\nElephants is of [unknown meaning]\nTwo manifestations of disease: the first is a form of leprosy or palsy, in which all the body's limbs lose their figures with great rashes and is the most horrible disease you will understand that there are four manifestations. The first is called Alopice, which was previously mentioned, caused by the corruption of hot blood. The second is named Leontias, and this is when the disease has a face that is very horrible to behold and is fiery and cruel due to its colicky, burning humors. The third is named ptyalis, he who has this disease piles and loses his skin, and is slain like a serpent that runs or glides by constraint through an overly narrow passage. The fourth is named Elephancias, the latter of which is caused by melancholic humors and is the worst of all, resembling a cancer that spreads over the entire body. Elephancias also has another form, in which one has an arm or leg that is three or four times larger than it should be, yet the feet and hands are not swollen. Pestilence is a...\nwonderful horrible sickness from which the patients fall violently to the ground, and some at the mouth and spit with their helmets, and some call it the falling evil or the foul evil.\n\nErispyle is the most hostile impostume, except it were a burning one.\nEmoptoyca, that is the dysentery one has who commonly spits blood.\nEpithime is a cloth that is folded manyfold thick and is wet in waters and juice of herbs, which is commonly laid upon the liver and sometimes made of a little pouch of cotton:\nFomenter is bathing of a member in settings of herbs, but in the heating there is letting fall of the same hot liquor upon another thing most necessary, which is then named Embracium.\nFurfures are small white shells softened to the skin of the head and to the heat of the head and are named dede skin.\nGonorrhoea or pollucio is a disease where pus issues from a man against his will.\nAnd without having any pleasure or weakness, the body is right sore. Herpes estyomenus is a manner of cancer that eats round about it and is otherwise named noli me tangere, especially if it is in the face because it takes harm through handling. Ierapigra is a medicine composed at the apothecaries which comforts the brain. Ieraloganduim is also a medicine at the apothecaries and is very laxative.\n\nIncisyron is a medicine which by subtlety persists and dissolves in various manners gross humors, and such persons' medicines are good to open the conduits of gross humors that are stopped. Iposarca is iposarca; it is a manner of swelling or dropsy. There are three manners of species of dropsy. The first is where all the body is swollen and soft, and when you thrust upon it with your finger, there is a pit, and it is also named leucophlema. The second is named tympanum, because the belly is swollen, hard, bent, and full of wind, by reason whereof it is light.\nThirdly, the swelling is great and it hurts a lot. When the body seeks relief from one side to another, it gives a sound like a barrel that is half full of liquid, and is called alchites.\nLiturgy or litarge is a kind of substance made of metals.\n\u00b6 Liturgy is also a disease, as shown in apoplexy.\n\u00b6 Leucophlemactic is mentioned in iposarca. Malum terre is the root of ciclamen.\n\u00b6 Melancholy is a kind of folly, as when one wills to be alone, musing and fantasizing only about the worst and not about the best in making one sorrow, sorrows two which no man can free him from through which many regard him as a fool and all because of his melancholic folly and foolish fantasies.\n\u00b6 Mania is a madness, as when it is necessary that the patient be restrained, or else he would attack every person and break all things apart:\n\u00b6 Mitygatyfe is when a medicine alleviates pains and dolors.\n\u00b6 Morphew is a disease in which the body loses its natural color in many places.\nhath strange colors; there are two varieties of morfews: one is white, and the other is black. Nausea is a great affliction in the rain.\n\nNarcotic is when a medicine is so cold in nature that it makes one to swell and numbs or puts to sleep various members of a man's body, and the person thus affected is narcotized. Opium is a stopper, as before said, in appearance:\n\nObcalim is a hot inflammation that occurs in the eyes, which is red within.\n\nOxalic acid: it is a substance to be had at the apothecary. You will find more of it in the chapter on Acetum.\n\nPores are the small sweet holes through which the sweet essence issues.\n\nParalysis is in essence the same disease\nas before spoken of in the chapter on apoplexy.\n\nPodagra is spoken of before in Arthritis. Polyp is a flesh as if it were cleft in the nose and it stops up the nose. It is commonly foul and stinking flesh and makes the nose stink.\n\nPenetration is when\nA medicine is of such virtue and strength that it penetrates easily into the profoundness of the body. Venice turpentine is very penetrating, hence it is often added and put in many medicines, as mentioned before in ptysys. It is one thing when you find penetrating or perceptible properties in medicines.\n\nPessary: When a woman is sick in childbirth, a medicine of clear substance is put into the matrix. The name of the instrument and the medicine are both called pessary or pessaria.\n\nPicula: Clear pitch, as spoken of in the chapter on pitch.\n\nPilulus Artiticus: This is an electuary available in apothecaries.\n\nPleurisy: Is spoken of in apostumacy engendered in the skin or flesh that is upon the ribs, as mentioned before in dyaphragm.\n\nPonticite or Pontyke: Ponticite has a sour taste, and styptyke or pontyke is the same, except that pontyke has a sharper sour taste. All things whatsoever.\nA substance that soothes or heals enlarged or inflamed members is called styptic.\nResolver or considerer are the same, as previously stated in Conglutination.\nResolver is a drawing out of humors or wind and expels them from the body through subtle vapor.\nReprimed is a lessening of the force or sharpness of a medicine that is to be violently administered.\nRelaxing is a softening or soothing of a member until it loses its closing or temperate hardness, and therefore, if the skin that encloses the bowels is molified or bent so much that it descends into the haunches, that person is said to be relaxed. When the stomach is calmed, it is said to be relaxed.\nSquinancy is an impostume in the throat.\nSirop is a kind of drink and is a remedy for ailments, but it is not an ordinary drink, for pottage is not syrup, for in.\nSyrup is always sugar or honey.\nSyncope is a fainting, and syncope's patient is the same one who experiences it through diseases and weakness of the heart.\nSerpigo is a creeping and breaking sore; a sore that does not creep is named impetigo.\nSaponaceous or soap serves the same purpose, as stated in the same chapter.\nSplenetic is one who has an evil humour. Syrnge is an instrument or probe with which medicines are put into the conduit of the yard.\nSuppository is a long and round thing that is put in the fundament to set a clyster.\nSuffocation of the matrix or mother is when a woman, through evil disposition of the matrix, loses her colour, nourishment, and memory, and it is great pain. This disease is named suffocation because, as various doctors say, the matrix lifts himself up so much that it presses on the heart and diaphragm. However, it is better to believe that it comes from some venomous substance in the matrix which causes it to mount continually towards the heart and from.\nThen it falls a long way by the ribs or directly by the conduit. Scionych is a fierce hot ague caused by hot and rotten blood. Thenasmons is when one goes always to the draught and can do nothing. Tutie is a thing that works against foreigners where metal has been found or molten. There is enough at the potteries and is good for sore eyes, but it must be restrained for nine days in a certain water. This is a piercing of the lights, for what they are pierced or pained, the patient spits blood daily, and that is named this. Tintimalos, or tynthmans, is an herb that has a corrosive milk. Trosys are figures all round and a little flat. Vanity of the ear is a thing as if it were a seed continuing in the ear. Ver that is prime time. Yliaca is dolour and anguish in the belly above the navel, and when it is under the navel, then is the colic. Yposacre is spoken of in leucophlemaic.\n\nO worthy readers or practitioners to whom this noble volume is presented.\n[Be sure to take intelligence and hold the works and operations of almighty God, who has endowed His simple creature mankind with the graces of the Holy Ghost to have perfect knowledge and understanding of the virtue of all manner of herbs and trees in this book, and every chapter written by himself, and in every chapter various classes, whereby is shown various manners of medicines in one herb, which ought to be noted and marked for the health of man, in whom are remembered the heavenly gifts by the eternal King. Amen\n\nTwo people standing around a table with objects on it\n\nChapter i. F\nChapter xxii. C\nChapter xxxv. B\nChapter lxx. B\nChapter cxxii. K\nChapter cxv. B\nChapter cli. D\nChapter lxi. A\nChapter clxiii. B\nChapter cix. D\nChapter ccv. C\nChapter cclxxviii. B\nChapter cccvi. A\nChapter ccclxii. A\nChapter ccclxxxi. D\nChapter ccccxix. D\nChapter cccclxxxii. C\nChapter cccccv. B\nChapter xcviii. C\nChapter clxiiii. A\nChapter cccl. A\nChapter cccxlvii. A\nChapter cclxxii. A\nChapter clviii. C\nChapter ccli. K\nChapter cccclxvi. H\nChapter iiii. A]\n[Ca. ciii. H, Ca. ccv. D, Ca. cccxliii. C, Ca. iiii H, Ca. cccv. D, Ca. cccclxxxii. A, Ca. viii. D, Ca. ccx. C, Ca. vi. E, Ca. xxiii. A, Ca. xxiii. D, Ca. xxxii. C, Ca. xciii. F, Ca. ciiii. C, Ca. cli. D.E.H, Ca. clviii. E, Ca. cccxcv. C, Ca. cccclxxx. B, Ca. lxviii. F, Ca. cccclxii. A, Ca. xi. A, Ca. cclix, Ca. cxxiiii. C, Ca. clxviii. E, Ca. cxciiii. C, Ca. xxxiiii. A, Ca. cli. G, Ca. xcv. B, Ca. cliiii. A, Ca. cccxxxvi. G, Ca. ix. C, Ca. xcii, Ca. xciiii, Ca. ci. C, Ca. ccxiiii. B, Ca. ccxxvii. A, Ca. ccxli. B, Ca. cclxxv. C, Ca. cclxxxviii. A, Ca. cccix. B, Ca. cccxvii. A, Ca. cccxxxii. E, Ca. cccixxvii. B, Ca. cccciiii. B, Ca. ccccxiiii. A, Ca. ccccxix. A, Ca. xvii. A, Ca. xxiii. B, Ca. xxxiiii. C, Ca. cxxiii. A, Ca. cxxxix. B, Ca. cccx. D, Ca. cccxliii. B, Ca. cccxcviii. A, Ca. cccciii. B, Ca. ccccxxxvii. B, Ca. cccclxi. B, Ca. cccc.lxxix. B, Ca. iii. C, Ca. lxx. E, Ca. xc. B, Ca. ii. B, Ca. viii. D, Ca. clxxxv. C, Ca. clxxxvii. B, Ca. cxix. F, Ca. cccxlix. A, Ca. cxxii. K, Ca. i. B, Ca. i. G, Ca. xvii. D, Ca. xxxviii. A, Ca. lxi. D, Ca. clxvi. A]\n[Ca. clxvi. C, Ca. ca. clxxix. C, Ca. ca. cclxxi. H, Ca. ca. ccclv. B, Ca. ca. ccclxxi. A, Ca. ca. ccccxxxiii. A, Ca. ca. ccccc.ii. A, Ca. ca. cccccii. C, Ca. ca. cccclxxxii, Ca. ca. c. E, Ca. lxi. F, Ca. cxv. F, Ca. ccxxxvii, Ca. cclxvi. C, Ca. ca. ccc.lxii. C, Ca. ca. cccclxxiii. D, Ca. ca. cccxxii. A, Ca. iii. E, Ca. xii.C in anthimoni. Ca. lxxxii, Ca. ca. cccclxxiiii, Ca. xix, Ca. xxiiii. A, Ca. xci. F, Ca. cxl. A, Ca. clxxii. D, Ca. ccxvi. B, Ca. ccxxiiii. A, Ca. ccxxxiii. A, Ca. ccxxxv. A, Ca. cclix. B, Ca. ccclxii. M, Ca. ccclxxxviii. B, Ca. cccxci. A, Ca. ccccvii. G, Ca. ccccx. A, Ca. ccccliii. B, Ca. ccccli. D, Ca. ccccxxxviii. A, Ca. ccccxcix. A, Ca. cccxcv. B, Ca. xxii, Ca. ciii. in the seconde. A, Ca. clxvi, Ca. cclix. B, Ca. ccclxiii. N, Ca. ccclxxxi. C, Ca. ccxxii. D, Ca. ccxxxii. D, Ca. ccclxxi. B, Ca. ccccxv. D, Ca. cxxxiii. A, Ca. xci. D, Ca. xxi. B, Ca. lxi. E, Ca. ccxv. A, Ca. ccclxviii. B, Ca. xxv. B, Ca. ccxliiii. A, Ca. ccclxxvii. C, Ca. ccccxii. D, Ca. i. K, Ca. xxii, Ca. lxxxiii. D, Ca. xci. C, Ca. clviii. B, Ca. cxci. D, Ca. ccxxxvi. B, Ca. cclxxxiii. F, Ca. ccciii. E, Ca. cccliii. A, Ca. ci. B]\n[Ca. xxiii. B in anthimoni, Ca. lxxii. H, Ca. cxliiii. B, Ca. clv. B, Ca. clxiii. E, Ca. cccxxxv. B, Ca. cvi. E, Ca. cccxxxv, Ca. xlii. D, Ca. cccxliiii: N, Ca. ccxlii. B, Ca. xcii. E, Ca. cclxvi. D, Ca. cclxxiii. A, Ca. cclxxxv. D, Ca. cxlviii. B, Ca. ccxcii. D, Ca. ccxcii. B, Ca. v. D, Ca. l. E in balsamus, Ca. lx. H, Ca. lxxi. A, Ca. lxxxiii. C, Ca. cvii. C, Ca. cxv. A, Ca. clxxxviii. E, Ca. ccxiii. E, Ca. ccxiii. F, Ca. ccxiii. in the second. A, Ca. ccxxviii. B, Ca. cclxxi. F, Ca. cccxliiii. A, Ca. ccclxii. D, Ca. cccxcix. A, Ca. cccclxxx. A, Ca. cccxxi. A, Ca. ccccxci, Ca. vii. B, Ca. xcvii. B, Ca. cvi. F, Ca. ccxxxiii. C, Ca. cclxxxviii. C, Ca. cccxlvii. C, Ca. ccclxiii. H, Ca. ccclxxvii. D, Ca. clxxxix. A, Ca. cclxxx. C, Ca. cccxxxvi, Ca. ccciii. A, Ca. ccclxxxvii. A, Ca. cccxxi. E, Ca. vi. A, Ca. lxiii. C, Ca. lxvi. A, Ca. cxlii. E, Ca. ccxv. E, Ca. ccxxii. C, Ca. cccv. B, Ca. ccclxxiii. C, Ca. cccciii. A, Ca. ccccxxxv. B, Ca. cxxii. C, Ca. clvi. G, Ca. ccxliii. D, Ca. i. I, Ca. xxii. E, Ca. xciiii. A, Ca. clv. C, Ca. ccxxxii. C, Ca. cclxxxiiii. D]\n[Ca. xciii. B, Ca. xcviii. C, Ca. clii. A, Ca. ccxii. A, Ca. ccciii. B, Ca. ccclxxxii. B, Ca. ccclxxxvii. E, Ca. cccxcv. B, Ca. ccccli. in the second. A, Ca. ccclxxxvii. B, Ca. xcvii. C, Ca. ccxxxiiii. B, Ca. xcii. F, Ca. clxxiiii., Ca. cccxvii., Ca. clvi. A, Ca. xxx. B, Ca. cl. B, Ca. clxxiii. C, Ca. clxxxix. F, Ca. ccxxix. A, Ca. cclxxxviii. B, Ca. cccxxxv. A, Ca. cccxxxvi, Ca. cccxxxix., Ca. cccxlviii. C, Ca. cxxxiiii. A, Ca. cccxlviii. C, v. A, xxv. A, xxvi. B, xxxiiii. A, xxxv. A, xcvii. A, cii. C, cxi. C, cxliii. A, cxlv. D, cl. C, clxi. I, clxx. C, clxxv. A, clxxxv. B, clxxxvi. A, cxxxviii. A, cc.xvi. F, ccxxxvi. K, cclxxxiii. A, cccxvii. B, cccxxxii. A, cccxxxviii.]\n[Ca. ccclxxx, A, Ca. ccclxxxii, A, Ca. ccclxxxiii, A, Ca. ccccx, B, Ca. ccccxxxii, A, Ca. lxi, K, Ca. cxlii, A, Ca. clxxxiiii: A, Ca. ccclxxv, A, Ca. cccclxxxii, M, Ca. cccclxxxvii, B, Ca. xii, B, Ca. xxxiiii, B, Ca. xl, D, Ca. xli, K, Ca. xc, A, Ca. xcv, B, Ca. ci, B, Ca. cclii, B, Ca. cl, C, Ca. ccxxi, B, Ca. ccxxix: B, Ca. cclxxxiii, B, Ca. ccclxv, A, Ca. ccccc, A, Ca. lxix, A, Ca. cx, D, Ca. cccclxxiii, A, xx, A, Ca. cccclxv, A, Ca. cccclviii, A, Ca. ccxiiii, A, Ca. cclxxv, A, Ca. cccclxxviii, A, xxii, B, Ca. lxv, A, Ca. xci, A, Ca. cxix, in the ende, Ca. cxxi, A, Ca. ccxix, A, Ca. cclxxiiii, A, Ca. ccclxxxiii, B, Ca. cxii, F, Ca. cxlviii, E, Ca. ccclxiii, E, Ca. ccclxvi, B, Ca. ccclxxviii, C, Ca. cccc.lix, A, i, H, Ca. viii, B, Ca. lxxxii, C, Ca. cxliii, C, Ca. ccxlv, A, Ca. ccc.xlii, B, Ca. ccclxxviii, A, Ca. cccxcii, B, Ca. ccccxxii, A, Ca. cccclx, C, Ca. lviii, C, Ca. lxviii, E, Ca. xcii, G, Ca. xcvii, C, In carabe, A, Ca. clxxxv, E, Ca. clxxxvii, C, Ca. ccxvi, C, Ca. ccxxx, C, Ca. cclxxxliii, D, Ca. ccclxx, A, Ca. ccclxxvii, A, Ca. cccclxxviii, D, iii,]\n\nThis text appears to be a list of Roman numerals, likely representing some kind of inventory or sequence. There is no clear meaning or context that can be determined from the text as it stands, and there are no meaningful words or phrases present that would require translation or correction. Therefore, the text has been cleaned by removing all unnecessary formatting and line breaks, leaving only the list of Roman numerals.\n[Ca. xxxviii. A, Ca. xlviii. C, Ca. xciiii. A, Ca. cclxxvi. A, Ca. ccclxiii. I, Ca. cccclxxvii. C, Ca. iii. D, Ca. lviii. B, Ca. lxxxvi. A, Ca. xcii. G, Ca. cclxxiii. D, Ca. cclxxxv. A, Ca. cccxiii. A, Ca. cccxix. A, Ca. ccclxiii. M, Ca. lviii. A, Ca. cxlix. A, Ca. clxvi. C, Ca. iii. E, Ca. v: C, Ca. viii. H, Ca. xx, Ca. xxii. E, Ca. xxvii. B, Ca. xxxviii. E, Ca. xliiii. A, Ca. lxi. M, Ca. lxiiii. C, Ca. lxxi. D, Ca. lxxxiii. C, Ca. lxxxix. A, Ca. xcii. H, Ca. xcviii. C, Ca. cii. A, Ca. cix. A, Ca. cxii. I, Ca. cxxxvii. B, Ca. cli. K, Ca. clxiii. C, Ca. clxxi. B, Ca. clxxii. A, Ca. clxxiii. B, Ca. clxxiiii. C, Ca. lxxxviii. C, Ca. ccv. B, Ca. ccxxxvi. D, Lupulus A, Ca. cclxxxiii. G, Ca. ccclxiiii. B, Ca. ccclxxx. C, Ca. cccclxiii. A, Ca. cccclxxii. E, Ca. clxviii. A, Ca. clxviii. B, Ca. i. E, Ca. lxi. B, Ca. i. A, Ca. clxxiii. D, Ca. ccc.ii. A, Ca. ccc.lxvii. A, Ca. ccclxxiii. D, Ca. iii. F, Ca. xxxi. A, Ca. xxii. D, Ca. xciiii. A, Ca. ciiii. B, Ca. cix. C, Ca. lvi. F, Ca. clxix. D, Ca. cclxxxiiii. A, Ca. cclxxxvii. C, Ca. cccvii. A, Ca. cccxiiii. B, Ca. ccccxiiii.]\n[Ca. ccccxxxiiii, Ca. lxxvii, A, Ca. cclxxxiiii, C, Ca. ccxiiii, B, Ca. ccclxii, E, Ca. ccclxiii, A, Ca. ccccviii, A, II, Ca. lxxxvi, B, Ca. ciii, A, Ca. cclxxiii, B, Ca. c, Ca. cv, Ca. cxvi, A, Ca. cix, C, Ca. lxxxv, A, Ca. xcviii, A, Ca. cclxviii, A, Ca. cclxxxvii, A, Ca. cclxxv, B, Ca. cclxxxii, A, Ca. cccvii, A, Ca. cccix, A, Ca. cccxxxi, A, Ca. ccccvii, F, Ca. cxxii, C, Ca. lx, L, Ca. xc, B, Ca. cix, A, Ca. cxliii, B, Ca. cl, A, Ca. clxx, B, Ca. ccxxv, A, Ca. ccxxviii, B, Ca. ccxlv, B, Ca. cclvii, A, Ca. cclx, A, Ca. cccxlii, A, Ca. ccclxx, G, Ca. ccclxxviii, B, Ca. ccclxxxix, A, Ca. cccxcvii, A, Ca. cccc, C, Ca. cccciiii, C, Ca. cccclxxxii, D, Ca. ccccxcix, D, Ca. ccccc, C, Ca. xcviii, B, Ca. cclxxix, in malua, C, Ca. lxi, N, Ca. ccc.xl, B, Ca. cxci, A, VII, Ca. xvii, Ca. xxiiii, A, Ca. lxxviii, Ca. cxxi, C, Ca. clii, B, Ca. ccxxiiii, A, Ca. ccccxiii, B, VI, Ca. clxix, B, Ca. clxii, C, Ca. cclvi, F, Ca. ccxlvi, A, Ca. ccccxiii, VIII, Ca. xix, Ca. xxxvii, A, Ca. xliiii, D, Ca. lviii, D, Ca. lxi, d, Ca. lxx, G, Ca. cxlviii, A]\nccxix. B\nCa. cclxi. in ca. lacca.\nCa. ccxcii. E\nCa. xxix. F\nCa. lxxvi. D\nCa. xxvii. B\nCa. lxi. O\nCa. cxv. C\nCa. cxc A\nCa. ccxli. A\nCa. ccxl\nCa. ccciii. E\nCa. cccxv. B\nCa. cccclxxxii. K\nCa. v. E\nCa. xxix. E\nCa. lxi. P\nCa. cviii. D\nCa. cclxxi. C\nCa. cccxxxvii. A\nCa. cccxxxviii. B\nCa. cccxlii. B\nCa. cccxlvii. B\nCa. ccclxii. F\nCa. ccclxviii. D\nCa. ccclxx. H\nCa. ccccviii. B\nCa. ccccxcii. C\nCa. ccclxxii. A\nCa. xxi. A\nCa. lxxi. C\nCa. cclxxix. in malua: E\nCa. cclxxxiiii. E\nCa. cccxxxii. D\nCa. ccccii. A\nCa. cccclxxxii. A\nCa. i. A\nCa. xviii. B\nCa. xx. C\nCa. xxii. A\nCa. xxv. C\nCa. lxxxix. B\nCa. xcviii. B\nCa. cix. E\nCa. lii. C\nCa. clxxxviii. F\nCa. cxci. C\nCa. cxcvii. A\nCa. ccxxxvi. H\nCa. ccxl. A\nIn ca. lolium. A\nCa. cclxxiiii. B\nCa. cclxxxiii. E\nCa. cccxi. A\nCa. cccxii. A\nCa. cccxliiii. G\nCa. ccclx. A\nCa. ccccvii. C\nCa. ccccxii. B\nCa. xiiii. B\nCa. xiiii. D\nCa. lvii. B\nCa. lxiii. C\nCa. lxvii. A\nIn gallinaria. B\nCa. cxxii. M\nCa. clxxi. A\nCa. clxxiiii. F\nCa. clxxxv. A\nCa. cxciiii. A\nCa. cc.xv. in the seconde. A\nCa. ccxvi. in\n[Ca. III. xxxvii, Ca. CXLIIII, Ca. CCLIX, Ca. CCLXVI, Ca. CCLXXVIII, Ca. CCCXLVIII, Ca. CCCLXIII, Ca. CCCLXIII, Ca. CCCLXIII, Ca. CCCLXVIII, Ca. CCCLXXIII, Ca. CCCLXXIII, Ca. CCCLXXIIII, Ca. CCCXXXIX, Ca. CCCCLIII, Ca. CCCCLXII, Ca. CCCC, Ca. CCCXLVII. in Cathapucia. Ca. CCCCV, Ca. CCCCLXXXIX, Ca. CCCXLIIII, Ca. II. Ca. II, Ca. XXII, Ca. XLIIII, Ca. LVII, Ca. LXI, Ca. LXI i, Ca. LXIII, Ca. LXIII, Ca. LXVII, Ca. XCVIII, Ca. XIX, Ca. CXXVII. in Cathapucia. Ca. CLXXXI, Ca. XCI, Ca. XCVIII, Ca. II, Ca. CII, Ca. CVIII, Ca. CX, Ca. CX, Ca. CXXXIX, Ca. CLI, Ca. CLXX, Ca. CCCXVI, Ca. CCCXXII, Ca. CCCLXIII, Ca. CCCXCII, Ca. LXXIII, Ca. CCCXLIII, Ca. XXXV, Ca. XV, Ca. I. in balsamo, Ca. LXXXIX, Ca. XCI, Ca. XCVIII, Ca. A, Ca. CII, Ca. CVIII, Ca. CX, Ca. CX, Ca. CXXXIX, Ca. CLI, Ca. CLXX, Ca. CCCXXII, Ca. CCCLXIII, Ca. CCCXCII]\n[Ca. ccclxix, Ca. cccxcv, Ca. ccccxxxiiii, Ca. ccxvii, Ca. cccxxvii, Ca. cccxxix, Ca. cccciiii, Ca. cccxxx, Ca. ccclxxxix, Ca. vi, Ca. clxx, Ca. cclxi, Ca. cccxlv, Ca. ccclxxix, Ca. iiii, Ca. cviii, Ca. cxix, Ca. cclxxxiii, Ca. cccxxviii, Ca. ccclxx, Ca. cccclxxxii, Ca. viii, Ca. viii, Ca. xvii, Ca. xviii, Ca. xxx, Ca. xxxix, Ca. l, Ca. lxxxv, Ca. xci, Ca. xcii, Ca. xcvi, Ca. xcviii, Ca. ci, Ca. cxix, Ca. cxxii, Ca. cxxxix, Ca. clxx, Ca. ccv, Ca. ccxvi, Ca. ccxxxvi, Ca. ccxciiii, Ca. ccciii, Ca. cccxii, Ca. cccxxx, Ca. ccclxii, Ca. ccccv, Ca. ccccxix, Ca. cccclx, Ca. cccc.xcvii, Ca. ccli, Ca. ccci, Ca. xxxvii, Ca. lxi, Ca. lxx, Ca. cviii, Ca. clxiii, Ca. clxvi, Ca. cxciii, Ca. cxcvi, Ca. cclxiiii, Ca. ccxciiii, Ca. cccxxxviii, Ca. cccclxxiii, Ca. cccclxxxii, Ca. cccclxxxvi, Ca. cccclxxxvi, Ca. ccccxci, Ca. ccccxcviii, Ca. ccxvi, Ca. ccxlvii, Ca. xvi, Ca. xxi]\n\nThis text appears to be a list of Roman numerals. It is difficult to determine the original context or meaning without additional information. Therefore, I will simply clean the text by removing unnecessary formatting and whitespaces, leaving only the Roman numerals.\n[Ca. xxxv. A, Ca. ccxxv. A, Ca. ccxxxiii. D, Ca. ccccxcvi. B, Ca. cccc.xcvi. C, Ca. cclvi. B, Ca. xxii. E, Ca. xxviii. C, Ca. cccxxxviii. C, Ca. ccclxxxv. B, Ca. cccclxv. E, Ca. lxxxiii. F, Ca. xcviii. C, Ca. cii. F, Ca. cxv. A, Ca. cclxxiii. E, Ca. cccxiiii. C, Ca. cccxvii. D, Ca. cccxxviii. C, Ca. cccxxxii. B, Ca. ccclxx. K, Ca. ccclxxvii. E, Ca. ccccxix. B, Ca. ccccxlv. B, Ca. ccccli. B, Ca. cccclxxii. B, Ca. cccclviii. B, Ca. cccclxxxii. E, Ca. vi. C, Ca. xxix. F, Ca. xxiiii. in semine amoni, Ca. lxvii. C, Ca. cxliiii. C, Ca. clxi. in the ende, Ca. lxviii. D, Ca. cxcv. A, Ca. cclxxvii. C, Ca. ccxv. B, Ca. ccxlii. in the fyrst. A, Ca. ccclxxxv. C, Ca. ccccxv. C, Ca. cccclxii. A, Ca. cccclxxxiii. A, Ca. cccclxxxiii. D, Ca. vi. D, Ca. xxv. in the ende, Ca. xxix. A, Ca. xxix. F, Ca. ix. A, Ca. xci. H, Ca. xxii. D, Ca. cxxxv. in cotula, Ca. lvi. C, Ca. cxc. B, Ca. ccxv. D, Ca. cclxxxix. C, Ca. ccclxii. K, Ca. ccclxvii. B, Ca. ccclxxx. B, Ca. ccclxxxiii. C, Ca. ccclxxxvi. A, Ca. cccxcv. D, Ca. ccccxiiii. D, Ca. ccccxix. C, Ca. cccclx. A, Ca. cccclxvi. C]\ncccclxxiii.\nCa. cccclxxxii. I\nCa. cxxii. E\nCa. ccclxxix. B\nCa. cccc\nCa. lxviii. D\nCa. cix. B\nCa. cccxxii C\nCa. ccclxxvii. E\nCa. cccciiii. C\nCa. cccclxxix. A\nCa. lxi. \nCa. cccxliiii. L\nCa. ccclxvii. B\nCa. cxlv. C\nCa. cccxv. C\nCa. ccclxvii. B\nCa. cccclxiii. A\nCa. cccc.xxx. A\nCa. cclxiii. E\nCa. cclxxiii. G\nCa. cccclviii. B\nCa. lxxiii. E\nCa. cxx. A\nCa. cxxiiii. B\nCa. cccxxii. D\nCa. cccccv. C\nCa. ccxliiii. B\nCa. ccccciiii. A\nCa. viii. I\nCa. lviii. D\nCa. ccxxx. A\nCa. ccxxx. D\nCa. cccxix.\nCa. lxviii. D\nCa. cxii. C\nCa. cccclxvii. A\nCa. ccxiii. D\nCa. cxxxvi. A\nCa. cvi. B\nCa. ccccx. A\nCa. xii. D\nCa. xiiii. C\nCa. xxxvi. B\nCa. lvi. C\nCa. lxi. G\nCa. lxiii. A\nCa. lxxii. A\nCa. lxxxii. E\nCa. cvi. A\nCa. clxi. A\nCa. clxxxix. E\nCa. cxciiii. B\nCa. cclxxvii. C\nCa. cccxxxvi. E\nCa. cccxlvii.\nCa. ccclvii. A\nCa. ccclxviii. A\nCa. ccclxxxi. B\nCa. ccclxxxv. A\nCa. ccclxxxviii. N\nCa. ccccxv. A\nCa. ccccxxi. D\nCa. cccclxii. A\nCa. cccclxv. E\nCa. lvi. A\nCa. lxi. b\nCa. lxxiii. A\nCa. clxi. B\nCa. clxxxix. C\nCa. ccxx. B\nCa. cclxxvii. C\nCa.\n[Ca. CCCXLIV. b, Ca. CCCXLVIII. A, Ca. CCCLXXXII. A, Ca. CCCLXXXV. b, Ca. CCCCXIX. C, Ca. CCCCVII. A, Ca. CCXXIII. A, Ca. CCXXXI. C, Ca. CCCCLXII. A, Ca. I. C, Ca. CXLIII. G, Ca. CLXI. C, Ca. CLXXXIX. D, Ca. CXCV. b, Ca. CXCIII. C, Ca. CCCCXXXI. A, Ca. VIII. L, Ca. XII. E, Ca. XV. E, Ca. XVI. B, Ca. XXIX. C, Ca. XCI. G, Ca. CXLIIII. D, Ca. CLVIII. C, Ca. CXCI. B, Ca. CCIII. A, Ca. CCXXX. C, Ca. CCCLXXXIII. D, Ca. CCXCVII. A, Ca. CCCLXVIII. C, Ca. CCCC. A, Ca. CXV. D, Ca. CCCCVII. D, Ca. CCCCLXXII. A, Ca. CCCLXVIII. F, Ca. XXIX. B, Ca. XC. D, Ca. CV. B, Ca. CXI. A, Ca. CLXVIII. D, Ca. CLXXXIIII. E, Ca. CCLVI. D, Ca. CCLXXXIX. A, Ca. CCCIII. G, Ca. CCCXVII. C, Ca. CCCXXVIII. C, Ca. CCCXXXII. C, Ca. CCCLXII. I, Ca. CCC.XXVII. F, Ca. CCCXXXVIII. C, Ca. CCCCC. B, Ca. CCCCCXXXIX. B, Ca. CCCCCI. A, Ca. CCCCLXXII. C, Ca. CCCCLXXVII. B, Ca. XII. A, Ca. LXIIII. A, Ca. CXX. A, Ca. CLXXXIIII. B, Ca. CXV. B, Ca. CCCCLXXII. F, Ca. XIV. E, Ca. LXIX. C, Ca. CXII. G, Ca. CLXI. in the ende.]\n[Ca. cccxxix, A, Ca. cccxxxvi, F, Ca. cccxl, A, Ca. cccxli, A, Ca. ccclxxi, C, Ca. ccclxxviii, Ca. ccccxvii, A, Ca. clvi, B, Ca. clxxiii, A, Ca. ccxxxii, A, Ca. ccxxxvi, C, Ca. cclix, C, Ca. cclxxix, B, Ca. cclxxi, D, Ca. cccxix, B, Ca. clxvii, B, Ca. clxxxviii, D, Ca. cclvi, A, Ca. ccccli, in the second, A, Ca. cccclxiii, B, Ca. cccclxxxv, C, Ca. cccclxxxiiii, B, Ca. cccclxxxviii, B, Ca. ccccliii, A, Ca. ccxcv, A, Ca. xxxviii, F, Ca. xl, B, Ca. xlviii, A, Ca. lxiiii, B, Ca. lxviii, B, Ca. lxxix, A, Ca. cclxx, A, Ca. cclxxiiii, C, Ca. cclxxviii, C, Ca. ccc, Ca. cccxix, A, Ca. ccclxxxvii, C, Ca. ccxiii, H, Ca. cccclvii, A, Ca. cccclxxxiiii, C, Ca. clxii, B, Ca. cccclxxxv, A, Ca. ccccc, A, Ca. ccxxxii, B, Ca. clxvii, A, Ca. ccccliii, D, Ca. vii, A, Ca. vii, E, Ca. xxvii, A, Ca. cxv, D, Ca. cxix, B, Ca. ccix, C, In B. ca. loliu\u0304, Ca. cccxlvii, F, Ca. cccclxii, B, Ca. xv, D, Ca. xxxviii, G, Ca. lxi, o, Ca. xcv, E, Ca. cxliiii, A, Ca. xlii, C, Ca. ccix, E, Ca. cccliiii, A, Ca. ccclv, A, Ca. ccccliii, A, Ca. cccclxiiii, A, Ca. cccclxxii, Ca. xxxviii, D, Ca. cccclxiiii, B]\n[Ca. cclxiii. A, Ca. cci. // Ca. ccccclxxxiii. B, Ca. lxxvi. C, Ca. lxxvii. A, Ca. cccxliiii. D, Ca. cccclxxix. D, Ca. ccccxx. A, Ca. cccxxvii. B, Ca. ccccci. A, Ca. cxl. B, Ca. ccxlvi. A, Ca. ccxlii. A, Ca. cclxxvii. D, Ca. lvi. A, Ca. ccccxxxviii. B, Ca. cccclxv. F, Ca. cccccii. B, Ca. xli. A, Li. A, Ca. ccci. B, Ca. ccci. B, Ca. ccccxii. F, Ca. ccccvii: B, Ca. iii. A, iv. B, vii. C, vii. D, xxvi. in the ende, Clviii. D, Clxix. A, ccxxxvi. A, ccxxxvii. A, cccxii. C, cccxliii. A, ccclxxxii. C, ccccvii. A, cccclxi. A, cccccv. C, xv. F, xxiii. C, lxxiiii. A, cccclxi. C, ccx. A, cccxcvii. B, cccxlix. B, cccclxxiiii. A, cccclxxxiii. C, lxi. f, lxxiii. D, ccix. B, ccxxxvi. B, xliiii. C, cxviii. A, ccclxxxi. A, cccclxxiiii. C, cccc.lxxiiii. B, clxxviii. B, cclxxi. L, ccccxcv. B, ccxl. B, ccccxcv. C, ccccxciii, ccccc. D, clxxiiii. G, cclix. D, clx. A, clxxi. C, lxxxii. F, cccclxv. E, clv. B]\n[Ca. lxxvi, Ca. vi, Ca. lxxxii, Ca. xciii, Ca. lxxviii, Ca. ccclxi, Ca. lxi, Ca. ccxxxvii, Ca. ccxlii, Ca. i, Ca. ccccciiii, Ca. lxi, Ca. xxxviii, Ca. lxii, Ca. lxxii, Ca. lxxv, Ca. ccclxxv, Ca. ccccxxi, Ca. cclxv, Ca. cxx, Ca. cli, Ca. clvi, Ca. clviii, Ca. clix, Ca. ccvii, Ca. ccxii, Ca. xxvii, Ca. cccxxxviii, Ca. i, Ca. v, Ca. cxxxvii, Ca. clxii, Ca. lxix, Ca. cccclxxxii, Ca. cccclxxxiii, Ca. cccxcviii, Ca. v, Ca. lx, Ca. lxi, Ca. cii, Ca. xxxvi, Ca. ccxiii, Ca. ccclxxvi, Ca. ccccxliiii, Ca. cccclxv, Ca. xxx, Ca. cxciii, Ea. ccccxii, Ca. cii, Ca. cvii, Ca. cccxxxviii, Ca. cccxliiii, Ca. cccxliiii, Ca. cc, In lolio. Ca. ccccxcviii, Ca. cxix, Ca. cxxii, Ca. cxlviii, Ca. cclxxxvi, Ca. cccxlix, Ca. ccclxiiii, Ca. ccclxxiiii, Ca. ccclxxxvii, Ca. ccccxi, Ca. ccccxii, Ca. ccccxxxii, Ca. ccccxlix, Ca. cccclxxxii, N]\n\nThis text appears to be a list of Roman numerals, likely representing some kind of reference or index. There is no clear meaning or context without additional information. Therefore, I have cleaned the text by removing all unnecessary formatting, including line breaks and whitespaces, and leaving only the Roman numerals.\nlxxxiii. A\nCa. cxii. B\nCa. cxxxvii. A\nCa. clvii. A\nCa. clix A\nCa. clxii. A\nCa. lxi. C\nCa. cccxliiii. K\nCa. cccclxxiii. B\nCa. v. B\nCa. lxi. V\nCa. lxxiii. F\nCa. lxxxiii. B\nCa. clxvii. C\nCa. ccxxiiii. C\nCa. ccxxx. b\nCa. ccxciii. A\nCa. ccclvi. S\nCa. cccclxxii. D\nCa. cccclxxiii. b\nCa. cxii. E\nCa. cclxx. b\nCa. cclxxxi. A\nCa. cxii. D\nCa. cccclvii. b\nCa. cccxvi. C\nCa. ccccxvii. A\nCa. cxlii. C\nCa. cccxxxvi. B\nCa. ccccxcv. D\nCa. xxxii. C\nCa. lxi. h\nCa. lxxxvi. E\nCa cccc.xvii. B\nCa. cccclxxviii. C\nCa. ccccxcv. A\nCa. cclxxiii. B\nCa. v. F\nCa. xxvi. in the ende.\nCa. xxviii. B\nCa. xciii. A\nCa. clxvi. C\nCa. clxx. A\nCa. clxxxvi. B\nCa. ccxvi. D\nCa. ccclxii. B\nCa ccxiii. A\nCa. ccxxxviii. A\nCa. cclxxix. in malua. D\nCa. cccxvi. A\nCa. cccxvi. B\nCa. cclxxviii. A\nCa. ccccxcvi. A\nCa. cccclvi.\nCa. cxxi. B\nCa. clxv. A\nCa. cclxiii. A\nCa. cclxxi. E\nCa. cccx. A\nCa. ccclxii. N\nCa. cccxcii. A\nCa. ccccxxvi. A\nCa. ccccxxxviii. A\nCa. ccccl. C\nCa. cccclxxiii. A\nCa. cccclxxxii. H\nCa. ccccxci. B\nCa. xviii. A\nCa. xxvi. A\nCa. xliii. A\nCa. lxi. l\nCa.\n[Ca.]: Ca. cxxii. H\nCa. Ca. cxxxvi. A\nCa. Ca. cxlv. A\nCa. Ca. clxxxvi. C\nCa. Ca. ccx. A\nCa. Ca. cclix. A\nCa. Ca. ccclv. C\nCa. Ca. cccclxxxiii. F\nCa. Ca. xxxviii. C\nCa. Ca. lxx. C\nCa. Ca. cccxliiii. E\nCa. Ca. cccclxviii. A\nCa. Ca. cccxliiii. F\nCa. Ca. ccclxviii. I\nCa. Ca. lxi. m\nCa. Ca. lxx. E\nCa. Ca. lxxvi. A\nCa. Ca. cvii. A\nCa. Ca. cxxiii. A\nCa. Ca. cccx. B\nCa. Ca. cccxxiiii. A\nCa. Ca. cccxlv. A\nCa. Ca. ccccxxi. B\nCa. Ca. cccclxv. B\nIn ca. edus: Ca. gallinaria. B\nCa. Ca. cccxxv. A\nCa.: Ca. ci. F\nCa. Ca. lxx. D\nCa. Ca. cclxxi. I\nCa. Ca. cccxxv. B\nCa. Ca. ccccxci: A\nCa. Ca. lxi. g\nCa. Ca. xxii. D\nCa. Ca. lxi. c\nCa. Ca. lxxiii. B\nCa. Ca. ccccxcv. E\nCa. Ca. cxi. B\nCa. Ca. ccccxcix. C\nCa. Ca. ccccci. B\nCa. Ca. lxxiii. C\nCa. Ca. cii. G\nCa. Ca. lxxxix. C\nCa. Ca. cxcvi. B\nCa. Ca. clxxix. D\nCa. Ca. ccxv: C\nCa. Ca. ccxxxvi. G\nCa. Ca. cccclxxix. C\nCa. Ca. lii. A\nCa Ca. cxxii. A\nCa. Ca. ccclvi. C\nCa. I. A\nCa. I. D\nCa. Ca. lxxxvii. in Cathapucia.\nCa. Ca. cxli. A\nCa. Ca. clxiiii. B\nCa. Ca. ccxxxvi I\nCa. Ca. xxx. C\nCa. Ca. xxxi. B\nCa. Ca. xl. C\nCa. Ca. lxix. B\nCa. Ca. clxxiiii. D\nCa. Ca. cclxxi. B\nCa. Ca. ccxcvi. A\nCa. Ca. ccclxviii. H\nCa. Ca. cccxc. A\nCa. Ca. ccccxxxv. A\nCa. Ca. ccccli. in the second. A\nCa. Ca. xxx. E\nCa. Ca. cccclviii. C\nCa. Ca. xlv. A\nCa. Ca. cli. in the second. A\nCa. Ca. clxxix.\n[Ca. 221. M, Ca. 226. A, Ca. 357. A, Ca. 390. A, Ca. 392. A, Ca. 392. C, Ca. 392. D, Ca. 310. A, Ca. 355. A, Ca. 365. B, Ca. 1224. B, Ca. 29. D, Ca. 61. a, Ca. 68. G, Ca. 70. I, Ca. 1499. B, Ca. 117. C, Finis.\n\nFinishes here the great herbal with its tables, which is translated from French into English and so forth.\n\nprinter's device of Peter Treveris: McKerrow 60\n\nPrinted at London in Southwark by me Peter Treveris dwelling in the sign of the widows. In the year of our Lord God. MDXXVI. the 27th day of July.]", "creation_year": 1526, "creation_year_earliest": 1526, "creation_year_latest": 1526, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "The Martyrology in English, according to the use of Salisbury & as it is read in Syon, with additions.\n\nThe devoted persons, especially the religious ones, when they send forth the works of their own making, their own gathering, or their translation, have customarily retained (the names of) their benefactors. I do not find fault with this, but rather commend it. Nevertheless, I beseech you, good devout readers, take no occasion against me, though I do the contrary. That is, though I know that my poor labor and doing in such things is not worthy of praise, and my own conscience does not require any manner of thanks or other temporal or worldly reward, but only desires the spiritual profit of the readers or hearers. Though I say that I set my name to every thing that I send forth, not (as I said for ambition, our Lord to witness), but rather to expose and offer myself to just correction: whereunto I do in most.\nA humble man submits myself, and another reason I do so set forth my name is that I have heard of various works founded in print as fatherless children, without authors, which are not only less regarded because they are without authors but also suspected as not holding and keeping the right path of Christianity. I would therefore none other person be reproved or blamed for my deed, but rather that I myself (as the common proverb says) drink what I brew. Trusting therefore in your charity, that you will ascribe and take all things unto yourselves, we have sent forth this martyrology, which we did translate out of Latin into English, for the edification of certain religious persons unlearned, who daily read the same martyrology in Latin, not understanding what they read. And the additions for their more edification we gathered out of the sanctiology, legendaurea, catalogo sanctorum, the chronicles of Antonine, and of St. Vincent.\nThe text below is from \"The Martyrology of Richard Whytford,\" and was compiled and ordered to be read by Saint Jerome. It is continued in the church where all saints, due to their multitude, cannot be singularly served with an office. They should at least on their days be known, have a memory, or brief remembrance, so that every person moved in devotion may worship them. The manner of reading follows:\n\nTomorrow, the first day of January, is the feast of the circumcision of our Lord and Savior Jesus Christ, in which he first shed his precious blood for our redemption. At Rome, the feast of Saint Almachius, a martyr, is celebrated.\npeople said to them in this manner. This day (he said) is the octave or eighth day of your savior's birth, so cease and put away your superstitious practices, your false religion, and your worship of idols. For these words, he was forthwith put to death by the commandment of the mayor and chief officer. At Rome also the feast of the sixty soldiers or men at arms, who for Christ were put to death by Emperor Diocletian. At Rome also the feast of Saint Martin, a virgin, who under Emperor Alexander was subjected to various tortures and at last beheaded. At the city of Spoleto, the feast of Saint Concordia, a martyr, who in the time of Antonine the emperor, was first beaten with staves, then hanged on a gibbet, and after taken into prison for a long time, was fast fettered and so pinioned and near famished. Nevertheless, he was comforted by angels, and at the last he ended his martyrdom killed by the sword in Cesarea, the chief city of.\nCapadocia / the feast of Saint Basil, a bishop / whose chief feast is kept on the 24th day of June. In Africa, the feast of Saint Fulgence, bishop of Ruspence, / who for the faith of Christ / and for his noble doctrine, was exiled for a long time. But at last he returned to his church and lived honorably, diligent in preaching, and made a holy end. In the territory or farthest reaches of Lyons, the feast of Saint Augustine, an abbot, / whose life full of virtue and miracles / was great light and good example to the people. In Alexandria, the feast of Saint Euphrosyne, a virgin.\n\nGregory [sic] / The feast also of another Saint Fulgence, bishop of Utica, / a man of great holiness, / who by miracle was delivered from the cruelty of the king of the Goths. The feast also of Saint Odile, a holy abbot, and of many miracles, / very generous in alms, / pitiful and merciful in all correction. When he was challenged and rebuked for prodigality in expenses / and as remiss and negligent in correction, / he\nThe answer is: \"answered or said that if he should be damned, he would rather it be for mercy than for rigor. The feast also of many other saints: martyrs, confessors, and virgins. This last clause of many other saints must always be read last.\n\nThe second day of January. At Antioch, the passion of Blessed Saint Isidore, a bishop and martyr. In Thomas, a city of Pont, the feast of Saints Arge, Marcesse, and Marcellyne, all three brothers and children of age, who were among the soldiers under Captain and Prince Lysine. They were first beaten and tortured near death, and then taken into prison, where they were almost starved, and at last drowned in the sea. In Thebais, the feast of Saint Machary, an abbot. The feast also of Saint Syridion, a bishop, and the octave of Saint Stephen, and the feast of Saint Barbaria, a confessor. At the town of Siluiake, the feast of Saint Odilion, a holy abbot, who was also\"\nThe feast of the pitiful man and of high perfection.\nThe feast also of another saint, Macharius, a priest of Egypt, who among other miracles restored a woman to her own form, as she had been transformed into a beast by necromancy. The feast also of many other saints, martyrs, confessors, and virgins.\nThe third day of January. At Rome, in the Appian Street, the feast of Saint Anthery, the pope, who had ruled the Church of Christ for twelve years, suffered death and martyrdom under Emperor Maximian, and was buried in the cemetery of Saint Calixtus. In the city of Alais, the feast of Saint Peter, who for Christ's sake followed his Master and suffered the death of the cross. At Ellesponte, the feast of Saints Ciryce, Primus, and Theogenes. At Paris, the feast of Saint Genevieve, a virgin of noble virtue, and consecrated by Saint Germain.\nThe octave of Saint John the Evangelist.\nAt Padua, the feast of Saint Daniel, a deacon and martyr, whose holy body was found there many years after his death by revelation.\nThe fourth day of January, the feast of Saint Titus disciple to Saint Paul the apostle, who faithfully fulfilled the office of preaching and made a blessed end, and was buried in the same church. In Africa, the feast of Saints Aquiline, Geminian, Eugene, Martianiane, Quintyne, Theodore, and Tryphon, all martyrs, whose noble acts and deeds are written in their legends. At Rome, the feast of Saint Prisca, a priest, Saint Priscilla, a deacon, and Saint Benedicta, a virgin, who all together accomplished their martyrdom by the sword in the time of Emperor Julian. At Rome also, the feast of Saint Dafrosa, wife of Saint Fabian the martyr, after whose death she was first exiled, and later called princess headed. In Bononia, the feast of Saints Hermes, Agatha, and Cyricus, martyrs.\nThe feast of the Innocents.\n\nThe feast also of Saint Rigobert, archbishop of Reims, a man of noble blood, and from his youth of singular sanctity, had much honor and fear, and was yet more beloved of all persons. At Cyzicus in Hellespont, the feast of Saint Theogenes, a martyr, was taken and brought before a company of soldiers. Confessing Christ, he was beaten with twenty-four scourges until they were exhausted. Then he was put in prison and there nailed to a stock. Our Savior, with a great multitude, comforted him with a loud voice, so that all the people might hear. Yet after this, he was cast into the sea, where in his drowning there was such a sudden light and splendor that all the people were struck blind, and thereby covered, and honorably buried his holy body cast upon the land by the waves. The feast also of many other holy martyrs, confessors, and virgins.\n\nThe fifth day of January. At Rome, the feast of Saint Thelesius, the pope, who was the seventh pope after Saint Peter.\nThe feast of Saint Symeon, a noble martyr at Antioch. The feast of Saint Edward, king and confessor at Westminster. The octave of Saint Thomas of Canterbury. And the eve of the Epiphany.\n\nThe feast also of two saints who were kin to our Savior Christ, whose names are not mentioned but that in the time of Emperor Domitian, who slew and put to death all persons of the blood and kin of David, these two were brought before him, and when he had examined them concerning Christ, he took their saying as folly, and so suffered them to depart, and they continued in the church profiting up to the time of Emperor Trajan. And because their day is unknown as well as their names, I place them here in the feast of our Savior. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe sixth day of January. The Epiphany of our Savior, in which day he was honored by the three kings with gifts of mystery, and in\nThe day he accomplished in himself the high office of our salvation, the sacred fourteenth of baptism, receiving the same from holy Saint John, his precursor and forerunner. Note. And on that same day, he turned water into wine at the marriage in the city of Cana in the region of Galilee.\n\nIn the territory of Remes, the feast of Saint Macrina, a virgin, is celebrated. According to tradition, she was cast headlong into a great fire by the magistrate Ricciare, and remained unharmed within it for a long time. After being kept for a long time in a foul-smelling prison and near famine, her breasts or papples were cut away, and she rolled naked upon hot embers and burning coals. In prayer, she yielded her spirit.\n\nAt the city of Redomis, the feast of Saint Melanius, bishop and confessor of great virtue and many miracles, is also celebrated.\n\nThe feast of the three kings, called Collyn, who in their homage offered unto our Savior gold, frankincense, and myrrh, is also celebrated at that time.\ndiverse actors / Saint Iasper, also known as Gaspar, was sixty years old, Saint Balthazar forty, and Saint Melchior twenty. When they returned to their own countries by another route (as stated in the gospel), they left behind all worldliness and lived a holy life, remaining unbaptized until after the death of Christ. Saint Thomas the apostle later came to India, and they received the holy sacraments of baptism and confirmation from him, becoming preachers of the faith with him and dying as such. Their holy bodies were translated by Emperor Constantine to Constantinople. And after being translated again by Saint Eustorge, bishop of Milten, they now lie at Cologne. The feast also of many other holy martyrs, confessors, and virgins.\n\nThe seventh day of January. The account or tidings of the child our savior Jesus in Egypt. And the feast of Saint Lucian, bishop of Antioch, who was a famous man of great learning and eloquence, and for his faith.\nof Christ, he was put to death in the city of Nicodemus by the persecution of Emperor Maximian. Buried at Heliopolis in Bithynia. At Antioch, the feast of St. Clare, a deacon; he was tortured seven times for Christ and subjected to numerous torments, famished in prison, and finally beheaded. In the city of Heraclea, the feast of Saints Felix and Januarius.\n\nThe feast also of Saint Siricius, pope; he performed many noble acts, including issuing an ordinance and constitution that no priest should say mass but in consecrated places. The feast also of Saint Zosimus, pope; he was a man of great virtue and very generous and beneficial to the poor. He ordered that priests should keep no taverns or sell food or drink. The feast also of Saint Simplicius, the next pope after Saint Hilary, a great holy man; he ordered that no man of the church should receive his habit from a layman. The feast also of many other holy saints, martyrs, confessors, and virgins.\nThe fourth day of January. At Campania in Naples, the feast of Saint Severinus, a bishop and confessor, who was brother to Saint Victoryna the martyr, and a man of great holiness. At Belvue, the feast of Saint Lucian, a bishop, Saint Maximian, a priest, and Saint Julian, a deacon, all martyrs, by the sword. The feast also of Saint Eugenian, a martyr. At Augustodunum, the feast of Saint Eugenian, a bishop. In Greek land, the feast of Saint Timothy, a martyr.\n\nIn England, the feast of Saint Wulstan, a bishop and confessor, born of noble blood in the city of London, and because he was entirely given to virtue in his youth, his friends put him into the abbey of Westminster, where after he was abbot, and after that bishop of Sherborne, a man of hard life, great perfection, and many miracles. The feast also of another Saint Severinus, an abbot of angelic life, who had the spirit of prophecy, and by the grace of his presence, every city where he came was preserved from the barbarous infidels who destroyed many countries.\nThe feast of Saint Eckhart, bishop of Regensburg, a man of great pity towards the poor, and of notable virtue. The feast of many other holy saints, martyrs, confessors, and virgins.\n\nThe ninth day of January. At Antioch, the feast of Saint Julian, an abbot of a monastery, and of his wife, Saint Basilissa, a holy virgin, for they both entered religion as consecrated virgins and she died, and all her virgins before her, whom she had been abbess over, did also die. He survived and was taken in the time of emperors Diocletian and Maximian and subjected to marvelous tortures and cruel death. All his monks and many others who had fled to him from the horrible persecution were among them, including Saints Antoninus, Anastasius, and a child called Saint Celcius with his mother, and many others, all of whom were burned. In Africa, the feast of Saints Reocatus, Firmus, and three other martyrs. The feast also of Saint Paschasian, a virgin and martyr. In Gaul, the translation of Saint Nicasius, a confessor. In Cesarea, the feast of Saint Marciana, a virgin.\nThe feast of Saint Marcellyn, bishop of Ancona, an honorable man of holy life, who when he was sick and unable to go, and the city was about to be completely lost to fire, commanded to be set in a chair before the fire, and it ceased and did no harm. In England, the feast of Saint Adrian, born in Africa and abbot of Veridiane, who for his great fame and singular virtue was sent to England with Saint Theodore, who was primate of England next after Saint Augustine, and Saint Adrian, abbot of Canterbury, lived a holy life for forty years in great labors and preaching, and performed many great miracles both in his life and after. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe tenth day of January. In Cyprus, the feast of Saint Nicanor, one of the seven deacons who were in the first beginning of the church, a man of great and marvelous virtue and grace of faith. In the city of Thebaid, the feast of Saint Paul the first hermit, whose blessed memory.\nSaint Anthony saw a crowd and was carried into heaven by the quartet and celestial company of angels, apostles, and other saints. At Rome, the feast of Saint Melchides, the pope, a man of great virtue and holiness.\n\nThe feast also of another saint Paul, whose name was Simple. Finding his wife unfaithful, he forsook her and went into the wilderness. Displeasing Saint Anthony, he was after his name simple, meek, and singular in the virtue of obedience. He cured many people by miracle where Saint Anthony failed. He knew the secret thoughts of many people and had very many other graces. At Bituricens, the feast of Saint William, bishop and confessor, a man of noble blood, and of great miracles and singular sanctity. The feast also of many other holy saints, Mar confessor and Virgin.\n\nThe 11th day of January. In Africa, the feast of Saint Salvius, at whose obit Saint Augustine preached to the people of Carthage. In Alexandria, the feast of Saints Peter, Severus, and Lucius.\nThe feast of the following confessors is notable: Leonce the priest.\n\u00b6 The feast also of Saint Ignatius pope and martyr, who in the persecutions of Emperor Severus suffered much trouble and was put to death. He made many good ordinances, such as dividing the degrees of the clergy and ordering that every person should have one godfather and one godmother at baptism, and in confirmation one godfather or one godmother. The feast also of many other holy saints, martyrs, and virgins.\n\u00b6 The twelfth day of January. In Achaea, the feast of Saint Saturninus a martyr, who overthrew and cast down an idol by the sign of the cross and a blast from his mouth for which deed he was subsequently beheaded. In Matarani, at Casar, the feast of Saint Archade a martyr, a noble man in birth but more noble in virtue and miracles. At Nicomede, the feast of Saints Pastor and Victor.\n\u00b6 In England, the feast of Saint Aldred an abbot. Whose face, being a child in his cradle, was seen shining with beams that gave light.\nThe son and he was a man of great patience and many miracles. In England, the feast of St. Benedict, a bishop and abbot, is celebrated. He built monasteries on the waters of the Wear and Tyne and was in Rome five times. From Rome, he brought the chief singing man to teach his monks and introduced the first prick-singing into England. He also brought many royal books and the first makers of glass and stone windows. In England, he raised the great scholar of England, St. Bede, who is commonly known as the Venerable or Worshipful Bede. The feast of many other saints, martyrs, confessors, and virgins is also celebrated.\n\nThe fourteenth day of January. At Rome, in the street of Lacus, the feast of the Forty Martyrs is celebrated, who were put to death for Christ during the persecution of Emperor Galen. At Picpus, the feast of St. Hilary, bishop and confessor, is celebrated. He was exiled for three years to the land of Gaul, where among other things, he wrote against the Arians.\nMany other great miracles he raised a person from death. At the chief site of Remy, the feast of Saint Remigius, a bishop of singular virtue, whom the French men have in great honor and worship due to his great fame and strong faith. The octave also of the Epiphany.\n\nAt the castle of Gravion, the feast of Saint Vincent, a holy man, who had a revelation of angels. But first, he was a pagan and converted by Saint Gregory Nazianzen. The feast also of Saint Vitalis, a martyr, whose holy body was found by miracle in the city of Amiens. In the translation, the frost and ice in January were turned into heat and pleasant weather, so that the bare trees suddenly flourished and brought forth fruit, curing sick people. In Wales, the feast of Saint Kentigern, whose mother was unknown to us how or by whom, yet she was a holy woman much loved by the Virgin Mary. When the people perceived she was with child, she was (after the law then in force) concealed.\nvsed casts down longhead from the height of a rock & yet escaped unhurt, then was she put in a leather boat alone, without sail or oar, and came to Ireland. There, an holy hermit saw her in spirit and was commanded to bring up the child. With him in youth, he raised two deceased persons & did many miracles in Scotland, England, & Wales. He was accompanied by St. David & was there abbot of 156.5 monks. Yet he was before a bishop in England of marvelous high perception. The feast also of St. Longinus, a confessor, and of many other saints, martyrs, & virgins.\n\nThe 24th day of January. At Nole, a city, the feast of St. Felix, a confessor, is celebrated. As St. Pauline writes, after many torments & long imprisonment, he was delivered by an angel. The feast also of another St. Felix, his natural brother & a priest and martyr. The translation also of St. Faith, a virgin. And the feast of St. Eufrasius.\nThe feast of Bishop Sabinus and Saints Clare (a deacon), Poncian, Timothy (bishop of Alexandria), and other saints, martyrs, confessors, and virgins.\n\nThe fifteenth day of January is the feast of Saints Abacuc and Micheas the prophets, whose holy bodies were found by divine revelation in the time of Emperor Archadius. In Egypt, the feast of Saint Macarius an abbot, who was a disciple of Saint Antony, a man of great fame and miracles. The feast also of Saint Isidore, an honorable man of holy living, great faith, and wonderful in miracles. In Avernus, the feast of Saint Bonitus, a bishop and confessor, whose life, by singular virtue, was a lantern of light to the people. In the territory of Androgence, the feast of Saint Maur and his disciple Benet, who, by his master's commandment, went upon the water and took out of it a child called Saint Placidus.\nThe feast of Peryll, the abbot of great holiness and virtue. In Ireland, the feast of St. Dorothy, also known as St. Syth, of noble birth, who was to be married to a gentleman but fled to a monastery of virgins instead. The devil appeared to her and, unable to persuade or entice her to abandon her purpose, threatened her. But she despised him and took the next morning the habit and became abbess of holy life, performing many miracles. She greatly loved poverty; when gold and riches were offered to her, she cast them away in disdain and called for water to wash her hands because she had touched the filthy muck and dung of the earth. The feast of St. Micheas, the prophet, from Morast, about whom St. Jerome wrote. The feast of many other saints, martyrs, confessors, and virgins.\n\nThe seventeenth day of January. At Rome, in Salary Street, the feast of St. ________.\nMarcell, a pope, was set to be the communal herd and keeper of swine and beasts by Judge Maximian for the faith of Christ. He continued in this bondage for many years, enduring hardships and great poverty, in which he died. In Auraltens, there was a feast of Saint Honoratus, a confessor, whose life in doctrine and miracles was very honorable. In Odoberg, there was the feast of Saint Tician, a bishop and confessor. In the monastery of Patron, there was the feast of Saint Fursey, a confessor, who was often rapt and had marvelous visions and dreadful revelations. At Rome, there was the feast of Saint Priscilla, a virgin of singular sanctity and holiness.\n\nThe feast also of another Saint Marcell, bishop of Ancyrane, is mentioned by Saint Jerome. And the feast of Saint Felix, bishop of Tubabocens, and a martyr. And of another Saint Honoratus, bishop of Amiens, a man of great miracles, at one time during his mass, he should have received the sacrament after the peace, he saw the right hand of Christ take the host from his hand and put it.\nin his mouth/ and so he was communed by Christ himself. The feast also of the third saint Honorat, an abbot of the CC mokes/ a man of strict diet and precise in silence. The feast also of Saint Melance, a bishop of great meekness/ and for Christ, he suffered exile and much trouble. And the feast of Saint Faust, who was first an abbot/ and afterward a bishop/ a holy man and a great cleric. The feast also of Saint Sigibert, who was a king of England/ and by enemies chased into France/ where he received the faith of Christ and was baptized/ and restored to his kingdom/ where he set up schools of holy scripture/ and after resigning his crown to a kinsman/ was a monk of high perception/ and at last was martyred for the faith. The feast also of Saint Henry, born in the northern parts of England of noble blood/ and when he should have been married/ he had a revelation to go to the isle of Cocket beside Northumberland/ where he lived a strict life/ and had many revelations/ and did great miracles.\nThe feast of many other holy saints/martyrs/confessors and virgins:\n\nThe seventeenth day of January. In Thebaida, the feast of St. Antony; whose holy body was found by revelation in the time of Emperor Justinian, and was brought to Alexandria, and there buried in the church of St. John the Baptist. At Lynguon, the feast of Saints Sewise, Heliwise, and Melewise, all brethren and martyrs, who in the time of Emperor Honorius were put to death, and with them St. Leonilla their grandmother, and St. Ionas, St. Neon, and St. Theon. In Biturica, the feast of St. Sulpice, a martyr, whose holy life and precious death are greatly commended by many glorious miracles.\n\nThe feast also of Saints Andoke and Benigne, priests and martyrs, who were disciples of St. Policarp, a bishop and disciple of St. John the Evangelist, and these two priests converted many countries, and did great miracles, and at the last were put to death, and with them St. Tyrs and others.\nThe feast of many other saints: Saint Peter (the Chair), Saint Priscilla (a virgin and martyr), Saints Moses and Ammon (lectors and warriors, accused and boiled in lead, then cast into a great fire), in the holy sacrament of priesthood there are seven orders, including the lector. At Wilton, the deposition of Saint Wulstan, a bishop and confessor. In the monastery of Tours, the feast of Saint Leonard, who forsook his kin, took the cross of Christ upon himself, and enclosed himself as an anchorite in a very narrow place or cell.\n\nThe feast also of Saint Deicolus, an abbot of England, who was the first disciple of Saint Columbanus, and after building a monastery, became abbot of high perfection, suddenly sprang up.\nSet his staff and he raised a deceased corps with many other notable miracles. The translation of St. Lucy to Venice was in the year of our Lord M.xl. And the feast of many other holy saints, martyrs, confessors, and virgins.\n\nThe nineteenth day of January. At Smyme the feast of St. Germanus, a martyr, who under the tyrannies of Marcian, Antonia, and Lucius, were judges, was put to wild beasts to be devoured, and thus received the crown of martyrdom. At Spoleto in the time of Emperor Antoninus, the feast of St. Pancras, a martyr, who was first scourged, then caused to walk upon hot coals barefoot, after being hanged upon a rack full of hooks that rent all his flesh, and yet put again in prison, where he was comforted by angels, and at last, after many torments, was slain by the sword. In the freshest of Dorcasyn, the feast of St. Lanfranc, a priest. And the translation of St. Branwalatour, a bishop and confessor. The feast also of St. Wulstan, bishop of Worcester, a man.\nThe feast of Saint Basian, bishop of Landen, who was born among pagans and sent to Rome to study. There, he received baptism and, by revelation, was sent to Ravena. Afterward, he became bishop of Landen, a man of great virtue and many miracles, who buried Saint Ambrose. The feast of many other saints: St. Mammes, St. Colette, and St. Vergil.\n\nThe twentieth day of January. At Rome, the feast of Saint Fabian, pope, who had ruled the church for twelve years during the time of Decius the emperor, was put to martyrdom and buried in the churchyard of Saint Calixtus. At Catalonia, the feast of Saint Sebastian, a martyr, who was the chief captain under Emperor Diocletian. He was brought forth as a prisoner with a title on his head, declaring him to be a true Christian. He was bound to a stake in the middle of the field for the soldiers to shoot at, but at the last, they beat him to death with clubs. In Cornel Street, the feast of Saint Marius and his wife Saint Martha.\nTwo of their sons, Saint Audifax and Abacuk, both born of noble lineage, came to Rome in pilgrimage during the time of the great prince Claudius. They were subjected to many torments. First, they were beaten with statues, then racked and torn with hooks. Their hands were cut off, and Martha was killed in a bath. The heads and bodies of the others were burned in the fire.\n\nIn Flanders, the feast of Saint Fiacre, of royal blood, was celebrated. His birth was previously revealed by revelation, and after he became an abbot of high perfection, he healed the blind, the lame, and those afflicted with leprosy and palsy. The feast also honored many other holy saints, martyrs, and virgins.\n\nThe twenty-first day of January. The feast of Saint Publius, the second bishop of Athens, a noble man of learning and virtue, who was a martyr for Christ. At Rome, the feast of Agnes, the virgin, was celebrated. She was cast into a great fire by Symphronian, the maiden, but her prayer quenched the fire.\nIn Spain, at Terascone, during the feast of Saint Fructuous, a bishop, Augurre and Saint Euloge, both deacons, stated that in the time of Galienus the emperor, they were imprisoned and then cast into a great fire which burned their bonds and loosened them without pain. They then laid their hands in crosswise, each over the other, and prayed that they might be consumed by the fire. And so they were. At Trevas, the feast of Saint Patroclus, a martyr.\n\nAt Cesarea Palestyne, the feast of Saints Thotis, Domne, Theotigne, and Agapy, bishops. And the feast of many other holy saints.\n\nThe twenty-second day of January. The feast of Saint Timotheus, disciple to Saint Paul, whom he made bishop of Ephesus, and after enduring many great torments, he received the crown of martyrdom. In Spain, at Valentia, the feast of Saint Vincent, a deacon, who suffered miraculous and many cruel torments under the judge Da\u00e7iane in the time of the emperors Diocletian and Maximian.\nThe noble victory of martyrdom. At Rome, the feast of Saint Anastasius, a monk and martyr, suffered his passion in Cesarea Palestyne at the hands of the Persians, beheading him and 70 others. At Ebredun, the feast of another Saint Vincent, Saint Orontius and Saint Victor, all holy martyrs. The feast also of Saint Potitus, a martyr, and another Saint Anastasius, who was the pope's notary in Rome. He renounced his office and became a monk of Subiaco, where he was later abbot of high perfection, and had a revelation of his death. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe twenty-fourth day of January. At Philipps, the feast of Saint Parmenian, one of the seven first deacons, baptized by the disciples of Christ. Through the grace of preaching, he profited much and, at last, obtained the glory of martyrdom. At Rome, the feast of Saint Emerentiana, a virgin, who, as she was in prayer at the tomb of Saint Agnes, consoled others.\nforsake their law of gentility / & beware, Christians, of them. She was taken and stoned to death / & with her suffered also St. Machare for the same cause. In marriage, at Genesareth, the feasts of St. Severian / and of his wife St. Aquila / who for Christ were burned. At Antinous the feast of St. Asclepius the martyr / who for Christ was flagellated & racked / & his body & ribs beaten with hot plates / with many torments / & at the last drowned in a flood.\n\nThis day, after some authors are remembered, the feasts of certain saints of the Old Testament are celebrated: that is, of our first parents, St. Adam & St. Eve, St. Abel & St. Seth, St. Enos and St. Cainan, St. Malaliel & St. Jared, St. Enoch and St. Mathusale. At Toledo, the feast of St. Nedolf, a bishop of famous life & great doctrine. And the feasts of many other holy saints, martyrs, confessors, & virgins.\n\nThe 24th day of January. At Antioch, the feast of St. Babylas / who in the persecution of Emperor Decius.\nThe text suffers from some irregularities but is generally readable. I will make minor corrections and remove unnecessary elements.\n\nsuffered often times many torments & yet died in prison. And three children (as is said), suffered passion and death with him: Saint Urban, Saint Prudentian, and Saint Ephelpon. At the feast of Saint Mardon, Saint Mauson, Saint Eugene, and Saint Marcel, all martyrs who were burned and their ashes cast in a river. The feast also of Saint Modestus, a confessor, a man of singular doctrine, who confounded the heretic Marcion. The feast also of Saint Musan, a priest and confessor, of great learning, who made many books, one specifically against the heretic Tacian and his sect or company called Eucratykes. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe twenty-fifth day of January. The conversion of Saint Paul graciously happened in the second year after the ascension of our Lord Jesus. At Damascus, the feast of Saint Ananias, who baptized the same holy apostle Saint Paul. At Averne (?)\nThe feast of Saints Project and Amaryne, martyrs, who were put to death by the states of the same city. At Gaulles, the feast of Saint Severian, bishop of great holiness and doctrine. At Lucas castle, the feast of Saint Luence, a confessor.\n\nAt Lyons in France, the feast of Saint Pagate, a priest and confessor, and of Saint Vect, a confessor, during the persecution of Emperor Antoninus, with many other persons nearly innumerable of the same city, were put to death for Christ. The feast also of Saint Alcippiade, a martyr, who was of strict abstinence, and when he was in prison, revelation was shown to Saints Attale and him, that his fellow did not well in that strict abstinence. He was therefore reported, and they both together were martyred. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe 27th day of January. At Smyme, the feast of Saint Policarp, bishop, who was a disciple of Saint John the Evangelist, and by him made primate of Asia, and\nafter he was accused before Mark Antony and Lucius Aurelius and put to death by fire, along with him were twelve other persons who came with him, from Philip of Philadelphia. The feast also of Saint Theogenes and fifty-seven other persons, who were all together put to death by Emperor Lizyne.\n\nThe feast also of Saint Jonas the prophet, who, as a figure of Christ, was inside a whale for three days; and he preached to the city of Nineveh. He is one of the twelve prophets named in scripture (Ecclesiasticus xlix). The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe twenty-seventh day of January. The feast of Saint John Chrysostom, bishop of Constantinople, one of the four doctors of the Greeks, who profited the religion of Christ much through his profound doctrine and holy example of life. The feast also of Saint Marius, abbot of Bobacens, whose holy life was written by the holy father Saint Damasus. In Bethlehem, the feast of Saint Paula, a notable woman, whose holy life was written by Saint Jerome.\nIn Africa, there is testimony that she was crowned during long martyrdom. In Africa, the feast of Saint Ausetia, a martyr, is celebrated at Carthage. The feast of Saint Iulian, the first bishop of that city, is also celebrated there. He was the same Simon the Leper with whom our Savior dined when Mary Magdalene was covered. The feast of Saint John, an abbot of remarkable sanctity and high perfection, is also celebrated.\n\nThe feast also of another Saint Julian and his wife Saint Castell, whose legend is read in the breviary. And this is the one to whom the people pray for good herbs or lodging. The feast also of the third Saint Julian, a man of noble blood, and of his servant Saint Ferole, both martyrs. The feast also of the fourth Saint Julian, a martyr, who was put to death during the time of Emperor Diocleian. And the feast of Pope Saint Paul, a man of profound meekness, very pitiful and merciful, and a great defender of the church. For many times he wrote sharp letters to Emperors Constantine and Leo, and corrected their errors.\nFirst ordered that divine service and the hours in Lent / should be completed before none, with many other notable acts and great miracles. The feast also of Saint Adjute, abbot of Carnotens, called now Portese, a man of high perception, and had revelation of his death, performed many miracles, both in his life and after. And the feast of many other holy saints, Mar. Confessor and Virgin.\n\nThe twenty-eighth day of January. At Rome, the second feast of Saint Agnes. In Apollonia, the feast of Saints Lucia, Tryphina, and Galenice, all martyrs, who in the time of Emperor Decius were put to death and beheaded. In Alexandria, the feast of Saint Cyrill, bishop of the same, a noble doctor, and a great defender of Christ's church. In the monastery of Romens, the feast of Saint John, a priest of the Holy Cross. And the feast of Saint Charles, the emperor, called Charlemagne, who conquered the holy land and performed great miracles.\n\nThe feast also of Saint Julian, a confessor, whose surname was Sabas, an hermit.\nThe life was holy and much applied to contemplation, and he had the spirit of prophecy. The feast also of another saint Julian, a confessor, was celebrated. He was a man of great wit and high learning, both in Greek and Latin, and was very eloquent. He wrote many noble works and was a great alms-giver. In the territory of Trevi, the feast of Saint Fabian, a martyr, was celebrated. The feast also of another Saint Cyrill, bishop of Jerusalem, was remembered. He was a great scholar and was familiar with Saint Jerome, and wrote many of his miracles and was buried. Among the remembered (after some authors) are certain holy fathers of the Old Testament: Noah, who built the ark and in it was saved when all the world (except the ark) was drowned; Sem and Arphaxad; Sale, Heber, Falek, and Reu; Saruke and Nachor; Thare and Aram. And the feast of many others.\n\nThe twenty-ninth day of January. At Rome in Numidian Street, the feast of Saints Papias and Maurus was celebrated, who confessed Christ.\nIn the territory of Trevas, the feast of Saint Valery, a bishop and disciple of Saint Peter. In the territory of Mutina, the feast of Saint Saluniane, headed by Emperor Julian for Christ. The feast also of Saint Gyld, a holy man.\n\nIn the city of Mutina, the feast of Saint Geminian, a noble man born there, given to virtue from youth, and made bishop of the same city, known for many great miracles and high perfection. The feast also of many others.\n\nThe thirty-first day of January. At Antioch, the passion of Saint Ypolite, a martyr. Deceived at first by a sympathizer and false heretic named Innocent, but after being reformed by God's grace, he returned to the charity of Christ's church. For this, he nobly suffered death. At Jerusalem, the feast of Saint Matthias, a bishop, of whom many things are written.\nThe wonderful acts and great torments, yet he died in the peace of Christ. The feast of St. Flavian, a martyr, in the territory of Paris. The translation of St. Mark the evangelist, when his holy body was brought from Alexandria to Venice, in the time of Emperor Leo and Duke Justiniane. The year of our Lord 455. Many miracles were done there. The feast of many other holy saints, martyrs, confessors, and virgins.\n\nThe 30th day of January. In Alexandria, the feast of St. Mercurius, a martyr, who was put through many tortures in the same city, his limbs broken, his eyes put out, and finally stoned to death. In the same city also the feast of St. Saturninus, St. Torquatus, and St. Victor. And the passion of St. Cyre and St. John the martyrs. In the monastery of Malbody, the feast of St. Aldegund, a holy virgin.\n\nIn Alexandria, the feast of St. Apollonius, a confessor, a man of great learning, who wrote against heresies.\nHeretics called Catharians and confounded their opinions. At Ephesus, the feast of Saint Policrates, bishop of the same city, a noble man of doctrine and holy life, about whom Eusebius writes. The feast also of many others.\n\nFebruary. The first day of February. The feast of Saint Ignatius, bishop and martyr, who was the third bishop of Antioch after Saint Peter, a man of profound doctrine and a great preacher. He was imprisoned during the persecution of Emperor Trajan in Rome, where in the presence of the emperor and the senate, he was subjected to remarkable tortures, and at last was cast into a mad bull ring and devoured by rampaging lions. At Smyrna, the feast of Saint Pion, the martyr, who for Christ was imprisoned, where by his holy exhortations he comforted many people and made them strong in heart and ready for martyrdom, and was subjected to various tortures, and at last was nailed to a table and hanged over a great fire to death, along with fifteen others.\nThe feast of Saint Effrem, a deacon of the Church of Edissen. At Tricas, the feast of Saint Paul, a bishop; whose life was praised by many great virtues, and his death commended by miracles. In Scotland, the feast of Saint Brigid, commonly called Saint Bryde; her life in virtue and miracles was very famous. The feast also of Saints Sever and Seuary, both bishops.\n\nThe feast also of Saint Sever; when he was a poor, unlearned man, he was chosen bishop of Raven by a miraculous fire pillar that descended from heaven and remained upon him. After his election, he was learned in all the office of a bishop and eloquent in preaching, greatly edifying through his holy life and many miracles. The feast also of another Saint Sever, born in the same city, a priest of great perfection and great miracles, among which he raised one person to life. Emperor Maximian, hearing of his fame, sent for him. However, he refused to perform sacrifices.\nthe ydolles / he caused hym to be heded / \n whose soule in the syght of the people was caryed by\u2223twene two aungels in to heuen. The feest also of the thyrde saynt Seuere / whose syrname was symple / a preest & co\u0304fessour / borne in aquyne of noble lygnage / a man of hygh doctryne / & made many werkes / he was discyple vnto say\u0304t Martyn / whose lyfe he wrote / & fo\u2223lowed the same in vertue and myracles. The feest also of many other holy sayntes / martyrs / confes. & virg.\n\u00b6 The seconde daye of February. the purificacyon of our lady saynt Mary / & ye oblacyon of our sauyour Ie\u00a6su in the temple / accordynge vnto the lawe of Moyses whome Symeon takynge in armes sayd. Nu\u0304c dimit\u00a6tis seruu\u0304 tuu\u0304 dn\u0304e. {etc} by the visyon of whose beauty & bryghtnes all this worlde is illumyned & lyghtned / & vnto ryght fayth of saluacyon repared. At cesary the feest of saynt Cornelius / whome say\u0304t Peter baptysed that in the same cite was bysshop / & of grete holynes. At rome in salary strete the feest of saynt Apropinian that was a\n\"gentle/ and being in the company of Saint Sysin, a deacon, heard a voice from heaven saying unto the saved souls these words of the Gospel: Come ye blessed children of my Father, and receive the kingdom of heaven prepared and ordained for you from the beginning of the world by which voice he was converted and baptized, and after for the confession of Christ he was headed. At Rome also the feast of Saints Fortunatus, Felician, Firmin, and Cacidus. At Orl\u00e9ans the feast of Saint Frustulus, a bishop. At Dorobrance the feast of Saint Laurence, an archbishop.\nThe feast also of Saint Heraclius, a confessor, of great learning, who performed many works; and the feast also of Saint Maximus, a great clerk, of whom Eusebius writes in book V, chapter XXVII. And the feast also of many other holy saints, martryrs and virgins.\nThe third day of February. In Seville the feast of Saint Blaise, a bishop, that\"\nWorkings many miracles was taken by the judge Agricolaus and beaten, scourged, and hanged on a rack. His flesh was torn with hooks, and he was kept long in prison. Afterward, he was cast into a stinking cauldron or lake, and at last, he was beheaded. With him were killed two young men and seven women who collected his blood as relics from the ground.\n\nIn Africa, the feast of Saints Celeryne (a deacon), Celeryne (a martyr), Laurence, Ignace, and a woman also called Saint Celeryne (martyr) is celebrated. Saint Cyprian writes a letter about their martyrdom. At Nicaea, the feast of Saint Triphon (a martyr) was put to death during the time of Emperor Decius. At Wapping, the feasts of Saints Tygride and Remedy (both bishops), and the feast also of Saint Warburge (a virgin), are celebrated.\n\nAt Alexandria, the feast of Saint John (bishop and patriarch) of the same city, who was called by surname \"the Almsgiver,\" a noble man born and of great learning, holy in life, and of many miracles. At Norviennes, the feast of Saint Gaudence (bishop of the same).\nThe fourth day of February. In Egypt, at Thymus, the feast of Saint Sylla, bishop, who, according to ecclesiastical history, was put to death there, along with his own child and countless other Christians. At Rome, in the market place, the paschal procession of Saints Aquiline, Gemima, Gelasius, Magnus, and Donatus, martyrs. At Treves, the feast of Saint Aventinus, bishop and confessor. The feast also of Saint Walburga, a virgin, and of Saint Giles, a confessor. At Gloucester, the feast of Saint Eldad.\n\nThe feast also of Saint Symeon, the holy prophet, whom our Savior took in his arms in the presentation, saying, \"Suffer the child to come unto me.\" The feast also of Saint Philoromus, who, beholding the constancy of Saint Sylla and the cruelty of the judge, openly reproved him for which he was put to the same death.\nThe feast of many other holy saints: Saint Agatha, virgin and martyr, on the fifth day of February at Catania; suffered for Christ numerous wonderful and cruel torments, strokes, buffets, imprisonment, rackings, scourgings, her mammaries or papkes kitte from her body, tumbled and turned naked upon hot irons and burning coals, and at last was slain in prison under Judge Quinctian. At Vienna, the feast of Saint Adut, bishop and confessor, whose wisdom and doctrine preserved the French country from Arab heresies. The feast of Saint Ingemund, bishop of Sabionensis, a holy man of great constancy. The feast of Saint Albun, bishop of Brixensis, a man famous for many miracles. Remembered are certain saints of the Old Testament: the high patriarch and priest Saint Abraham, to whom was made the first explicit promise of our savior and salvation. Saint Sarah, his wife. Saint Melchisedek, priest and king of Jerusalem.\nAfter Chryst is called a priest in scripture, the prophet says, \"You are an eternal priest, according to the order of Melchisedech.\" Saints Lot and his brother were the sons of Abraham. Saints Isaac, the patriarch and heir, was born when his father was 100 years old, and his mother Sarah was 80. Saints Rebecca was his wife, and she said, \"Jacob will be your son, Rachel and Leah will be your wives, and the twelve patriarchs will be your sons. From them came all the twelve tribes and children of Israel. Their names were: Reuben, Simeon, Levi, Judah, Isachar, Zebulun, Gad, Asher, Dan, Naphtali, Joseph, and Benjamin. Joseph is named more specifically because he was sold into Egypt and ruled all the land, bringing there his father, brothers, and all his kin by a miracle over the Red Sea. {etc} Saints Ephraim and Manasseh were the sons of Joseph. {etc} The feast is also of many other holy saints. [February 7.] At Caesarea in Cappadocia,\nThe feast of Saint Dorothea, a virgin and martyr, was marked by extraordinary torments. She was enclosed in a large metallic cask resembling a horse, filled with pricks and as hot as fire. After being scourged and having her flesh torn, she was beheaded. The example and exhortation of Saint Dorothea led a scribe named Theophilus to convert to Christ, and he was immediately subjected to the same torture and beheading. At Avernus, the feast of Saint Antolian, a martyr, was celebrated. The feasts of Saints Vedast, also known as Saint Sawster, bishop of Trajectens, and Saint Amand, another bishop and both glorious, were also commemorated, along with the feast of Saint Sotheris, a virgin.\n\nAt Alexander, the feast of another Saint Dorothea of noble birth, who made a vow of chastity to Christ, was observed. During the persecution of the tyrant Maximus, she compelled men to worship idols and women to break chastity. This holy virgin fled into the wilderness and there died in the peace of Christ. By her example, many other virgins did the same.\nThey preserved their virginity. In York, the feast of Saints Mele, Melke, Munyse, bishops, and Ryoke, as well as the four brethren and new men dedicated to Saint Patrick by his sister Darerka, all men of singular sanctity and great miracles. In York also, the feast of Saint Finian, an abbot, of great birth and more holiness. The feast also of many other holy saints, Marcos, Coefus, and Virgins.\n\nThe seventh day of February. In Britain, at Augustine, the feast of Saint Agil, a martyr and bishop. The feast also of Saint Moses, a bishop, who first lived in the desert and there showed many tokens of high virtue through many miracles. And after he went abroad and converted a great multitude and crowds of the Saracens, and was their bishop. By example and great miracles and preaching, he greatly edified.\n\nThe feast also of another Saint Moses, an abbot, in the desert of Sith, of whom is written in the Vita Patrum. The feast also of Saint Richard, a confessor, who was a king of England, and for [unknown reason].\ngrete deuo\u2223cyon he lefte his kyngdome & went in pylgrymage to rome with his two sones saynt wyllybald and saynt wenebald / & as he returned he dyed in ye cite of luke / & his sones came home / & one was a bysshop / & ye other an abbot. And theyr sister the kynges doughter saynt walpurge was an abbesse / and all of grete holynes & many myracles. At papye ye feest of saynt Syre a bys\u2223shop of singuler sanctite & many myracles. And ye feest of many other holy sayntes / martyrs / confes. & virg.\n\u00b6 The .viij. day of February. at armeny the lesse / the feest of say\u0304t Denyse / say\u0304t Emilian / & say\u0304t Sebastian. At alexander the feest of saynt Coynt a virgyn & mar\u2223tyr / that bycause she wolde not worshyp ydolles was drawen by ye heles or feet thrugh ye cite / & so they brake her bones & tare her flesshe tyll she dyed. In lusytane at corduba ye feest of say\u0304t Salomon a martyr. At rome the feest of saynt Paule a bysshop / & ye feest of say\u0304t Lu\u2223cius & saynt Ciriake.\n\u00b6 The feest also of saynt Serapion / that with saynt\nCoynt was put to death, and many other persons were, due to the cruel persecution few Christians could escape. The feast of many other holy saints, martyrs, confessors, and virgins.\n\nThe ninth day of February. At Alexandria, the passion of Saint Apollonia, a virgin. Her persecutors first knocked out her teeth, and after she would not worship their idols, she was burned, willingly going into the fire. In Cyprus, the feast of Saints Ammonius and Alexander. In Rome, the feast of Saint Ausbert, bishop of the same city, of great holiness.\n\nIn England, the feast of Saint Theliaus, also called Saint Elias, and the common people called him Saint Eliud. A noble man born, and from youth applied to virtue. When he was learned in scripture, he heard the fame of Saint Paul in Wales, and coming there, he found Saint David, and they lived together as brethren. In their time, the Picts, heathen men, entered England and destroyed many places and slew.\nMany people, including a prince and a captain of them, went to Wales, converted by this holy saint. He had repentance to go with St. David and St. Patrick to Jerusalem. There they all three preached in the tongue that they never knew before, as the apostles did, and in all languages. They did many great miracles there and on the way back. When they returned, St. David became archbishop of Wales, and this saint was a bishop. When he died, three trees contended and struggled for his body. At last, by counsel, they all fell to prayer and committed the judgment to Almighty God and our Savior Jesus. The following morning, they found three bodies, all alike, so that no difference could be noted. Each of the three trees, praying to God, took one body. One lies at Landaff, the second at Carewmyrthyn, and the third in west Wales. The feast also of many other saints:\n\nThe tenth day of February. At Rome, the feast of St. Zotykes, St. Hyginus.\nI. Saint Iacynct and Saint Amance, all martyrs. In the east country, the feast of Saint Sophia, a virgin, who after many varied torments accomplished her martyrdom by the sword. At Rome also in Lacian street, the feast of ten soldiers. At the castle of Cassia, the feast of Saint Scolastica, a virgin, and sister to Saint Benet. In the territory of Rome, the feast of Saint Austobert, a virgin, and the feast of Saint Merwyn, a virgin, and the translation of Saint Gertrude, virgin and martyr.\n\nII. The feast also of Saint Apollonius, a confessor and a great scholar, who wrote many works, and in the confession of Christ's faith, very famous. And the feast of Saint Secundus, a confessor, also of high doctrine, who made a noble treatise on the resurrection of Christ and the general resurrection. And the feast also of Saint Arabian, a confessor, and a learned man, who confounded many heretics, of whom Saint Eusebius wrote. The feast also of many other holy saints, martyrs and virgins.\n\nIII. The 11th day of February.\nAt Lyons, the feast of Saint Desire, bishop and confessor, and of Saint Ponce, martyr. At Castelnau, the feast of Saint Severine, abbot of Aganas, by whose prayer the noble King Clodoveus was cured of a great sickness. In Alexander, the feast of Saint Eupraxia, a virgin, in whose monastery there was, through singular virtue, great abstinence, and many famous and honorable miracles.\n\nIn Alexander, the feast of Saint Leonides, a martyr, who was the natural father of the great scholar Origen. At the age of 17, he wrote a letter to his father, a prisoner, urging him to be steadfast in the faith, for which he gladly took his death, beheaded with a sword. The feast also of Saint Mammia, queen and mother to Emperor Alexander, which was consecrated by the same great scholar Origen, and by her own son, the said emperor, was put to death for Christ. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe twelfth day of February. At Hilpane, the feast of Saint Eulalia, a virgin, who was put to death.\nin Barcinon by Emperor Diocleian. The feast of Saint Saturninus, a priest / Saint Datyue / Saint Felix / Saint Apel / and many other saints, who were put to death by the proconsul Avolyn. At Alexandria, the feast of Saints Modest and Ammonius, both children. The feast also of Saint Machary / Saint Rufyne / and Saint Iust.\n\nAt Cesarea in Cappadocia, the feast of Saint Firmilian, bishop of the same city, and his disciple Origen, and the feast of Saints Theodorus and Anthidorus, their natural brothers and disciples, who, for their great learning and singular virtue, were compelled in their young age to be bishops. The feast also of many other holy saints, martyrs {etc}.\n\nThe fourteenth day of February. The translation of Saint Edward, king and confessor. His holy body was taken up by the providence of God and his own revelation, and by the aid of his own brother King Etheldreda, with the bishops, clergy, and all the nobles of England, and was enshrined with great honor.\nAmong other holy relics. At Antioch, the feast of the holy prophet Saint Agabus, of whom Luke writes in the Acts of the Apostles. In Armenia, at Milen, the feast of Saint Polyect, a martyr, whose name, by interpretation, means \"one who prays\" or \"he who prays. In the city of Andega, the feast of Saint Lysia, a man of great gravity and singular sanctity. In Britain, the feast of Saint Ermentrud, a virgin of noble birth.\n\nAt Raven, the feast of Saint Regina, a virgin of great blood, who, in the age of fifteen, was baptized by the means of her nurse or brought up by her. At Gratmout the feast of Saint Stephen, an abbot, a noble man born, of singular virtue and many wonderful miracles. The feast also of another Saint Stephen, an abbot, who (as Saint Gregory writes), was of great and high virtue, but singular in patience. The feast also of Saint Castor, of noble birth and an abbot in the desert, by whose prayer a ship was saved.\nThe feast of Saint Savior and the people converted and made penitent, along with many other miracles. The feast of Saint Hildebert, bishop of Milten, a man of singular perfection, besides many other great miracles, raised one person to life. The feast of Saint Julian, and of many other saints, martyrs, confessors, and virgins.\n\nThe fourteenth day of February. At Rome, the feast of Saint Valentinus, a priest and martyr, a man of many miracles, particularly in healing the sick, and he was of great learning and strong faith, for which he suffered many torments in the time of Emperor Claudius, and was ultimately beheaded. At Rome also, the feast of Saints Vitalis, Felicula, and Zenon, all martyrs. At Interam, the feast of another Saint Valentinus, a bishop and martyr, who, after long imprisonment and many tortures, was beheaded. At Alexandria, the feast of Saints Basil, Anthony, and Protholyte, all martyrs, who for Christ were drowned in the sea. The feast also of Saint Cyrion, a priest, and Saint Moses.\nSaint Basilian and Saint Agathon, who were burned, and Saint Denys and Saint Ammon, who were beheaded.\n\nAt Alexandria, the feast of Saint Syrian, a martyr, who because he would not sacrifice to the idols, was struck in the belly with a sword and thus became a martyr for Christ. In the same Alexandria, the feast of Saint Cheramon, bishop, and his wife and many other people, who in the persecution of Decius the emperor, were murdered and privately slain. And the feast of many other holy saints, martyrs, confessors, and virgins.\n\nThe fifteenth day of February. At Rome, the feast of Saint Craton, a martyr, who was converted by Saint Valentinus, and soon after both he and his wife and his entire household were put to death. In Bruges, the feast of Saints Faustina and Jutta, deacon martyrs. In Perigueux at Vaison, the feast of Saint Quintus, bishop, whose precious death is proven acceptable to our Lord through many miracles. At Interamna, the feast of Saint Agape, a virgin. At Antioch, the feast of Saint Joseph.\nThe feast of Saint Callixtus, who was put to death with Saints Faustina and Iouita. The feast of a certain holy matron and her two virgin daughters, whose names are unknown, who were put to death for Christ in the persecution of emperors Diocleian and Maximian. And the feast of many others.\n\nThe fifteenth day of February. The feast of Saint Honosimus, of whom Saint Paul wrote to Philemon, and he was bishop of Ephesus, where Paul left him with great charge to preach. Then he was accused and brought to Rome and there stoned to death. At come the feast of Saint Julian the virgin and martyr, who suffered many torments and kept open battle with the devil, and was cast into a great fire, and afterwards boiled in a pot, and at last beheaded.\n\nThe feast also of Saint Honestius, a martyr, and of Saint Adauctus, who was duke of a city in a land of the Frisians, and in the persecution of Diocleian, when he and his city all suffered persecution.\nChristians were desired to do sacrifice / and they all denied / The city was set on fire / and all the people nearby, innumerable, were burned. In the persecution of Alexander, many various and most cruel tortures led to the death of numerous martyrs, including those mentioned. And the feasts of many others. [17th day of February. In Egypt, the feast of Saint Julian, a martyr, and of other persons who were put to death for Christ. In Babylon, a city of Persia, the feast of Saint Policarp, bishop and martyr, who died in prayer before the emperor Decius. At Cordoba, the passion of Saints Donatus, Secundian, Romulus, and eight other martyrs. In Scotland, the feast of Saint Finian, a priest and confessor of singular virtue. Intervening, the feast of Saint Syagrius, bishop of Toulouse. At Clermont, the translation of Saint Lucienne, a confessor. At Causen, the feast of Saint Sauveur, bishop of the same city, who was poisoned by an enemy. Through the same poisoned drink, the enemy, in turn, was also poisoned.\nThe eighteenth day of February. The receiving of Saint Edward the king and martyr into Septhon from Perham. And the feast of Saint Symeon bishop and martyr, and near kinsman to our savior Christ, for he was son to Cleophas, who was brother to Joseph, and he was next after Saint James, called Christ's brother bishop of Jerusalem. In the persecution of Trajan, after many varied tortures, he was crucified, and so valiantly took his death that the judge and all the people were amazed to see a man of such age, sixty years, endure the pains of the cross so strongly. At host, the feast of Saints Maximus, Claudius, and Prepedige, wife of Saint Claudius, with two of their sons, all martyrs, of noble birth, and exiled for Christ by Emperor Diocleian, and afterwards put to death by fire in Africa.\nThe feast of St. Rutile / St. Sylluan and St. Maximian.\nIn England, the feast of St. Eudemia, a holy virgin. At Alexander's feast, St. Phil\u00e9, St. Hesychius, St. Pachomius, and St. Theodor, all bishops of Egypt and martyrs, were put to death during the persecution of Diocletian. The feast also of St. Panicus, a bishop of Egypt, who was put to death by Emperor Maximian. And the feast of many other holy saints. {etc}\nThe 19th day of February. The feast of St. Gabinus, a priest and martyr, put to death by Emperor Diocletian through many cruel tortures. In Africa, the feast of St. Publius, St. Julian, and St. Marcell.\nIn Germany, the feast of St. Gall, a priest and confessor. In the country of Yberry, the feast of a holy woman whom Eusebius writes in book X, taken prisoner out of Christianity, and there brought and kept as a bondwoman. Yet, despite her name not being expressed, she converted the entire country to Christ. The feast also of\nThe 20th day of February. At Tyre, the feast of a great multitude of martyrs, whose number exceeds human wisdom, is known only to God. This multitude, by Emperor Diocletian, were put to death by various tortures, scourging, hanging, racking, tearing with hooks, and at last burned in fire. Among this multitude, these were the chief: Saint Cyran, Saint Silvan, Saint Peleus, and Saint Lin, a bishop, and Saint Zenobia, a priest. In the island of Cyprus, the feast of Saint Potamius and Saint Nemesius. In Almain, the feast of Saint Gaus, a priest and confessor. At Rome, the feast of Saint Gaius, Saint Victor, and Saint Pacian. The feast also of Saint Eucarius, bishop of Orl\u00e9ans, and a man of great holiness. In England, the feast of Saint Wolfric, a priest, born eight miles from Bristol, who in youth was very wild and a great hunter, and yet closed himself as an anchorite and was of high perfection, and performed many miracles. In Ireland, the feast of Saint Bolge.\nThis text appears to be a list of saints and their feast days. I have removed unnecessary line breaks, whitespaces, and other meaningless characters. I have also corrected some OCR errors. Here is the cleaned text:\n\nBorn in England of noble blood, whose mother, after the death of her husband, went to Ireland with a child and died there, and was buried. Her own natural brother, Saint Patrick, raised her to holy life through prayer, and she traveled and was suddenly delivered of this holy saint. After he achieved high perfection and performed many great miracles. The feast also of many other saints, martyrs, confessors, and virgins.\n\nFebruary 20th. At Sicily, the feast of the 79 holy martyrs, who under Emperor Diocletian received diverse cruel torments for the confession of Christ's name and received the crown of perpetual glory. In Africa at Adrumetum, the feast of Saint Verus, Saint Secundus, Saint Sergius, and 20 other persons, all martyrs.\n\nAt Rome, the feast of Saint Symmachus, pope, who composed \"Gloria in excelsis\" and ordered it to be sung or said every Sunday and festive day at Mass. At his election, there was a scheme, but he obtained it and lived a holy life and performed many miracles. The feast also of many other saints.\nThe 23rd day of February. At Antioch, the station or enthronement of Saint Peter, called the Cathedra Sancti Petri. And the feast of Saint Papias, bishop of Hierapolis, who was a disciple of John the Evangelist and a scholar of Polycarp. The feast also of Saint Aristobulus, one of the 72 disciples of Christ. At Alexandria, the feast of Saint Ability, bishop of the same, and the second after Saint Mark, who ruled his church in virtue and good example for 14 years. The feast also of Saint Thecla, a virgin.\n\nAt Ternate, the feast of Saint Piaton, a priest and martyr, born at Rome and sent with Saint Denis to Gaul. After converting many people, he was headed in the persecution of Emperor Domitian, who took up his head in his own arms and carried it more than two miles. By this miracle, many were converted. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe 24th day of February. At Syrian cities, the feast of:\n\"Saint Severa, a monk and martyr, was beheaded by Emperor Maximian for Christ. The feast also of the 72 martyrs who were put to death in the same city. And the feast of Saint Polycarp, bishop, and confessor, who converted many people and encouraged them towards martyrdom with his holy exhortations.\n\nThe feast also of Saint Modest, bishop, and of Saint Pion, abbot, of whom it is written in the Vitae Patrum. The feast also of Saint Apelles, a smith by occupation, to whom the devil appeared in the form of a woman of singular beauty, whom he struck on the face with the hot iron he was working, and he lived many years without any food but only the holy sacrament which he received every Sunday. He was taught by an angel, preached, and greatly edified, and he knew the secret vices or virtues of his brethren, with many other notable things. The feast also of many other holy saints.\n\nFebruary 24, the feast of Saint Mathias the apostle, who after the ascension of [...\"\nOur savior was chosen by lot and by the grace of the holy ghost, by the other eleven apostles, in the place of Judas the traitor, in Rome. He preached the gospel in the land of Judea.\n\nThe feast also of the inauguration of St. John the Baptist is celebrated, which was founded in the time of Prince Marcian, by the revelation of the same holy St. John, revealed to two monks. In Cesarea the feast of St. George the martyr, whose noble deeds are written in the legend. In England the feast of St. Athelbert, the first Christian king of this realm.\n\nIn every leap year, this letter. For the leap year in the calendar is twice numbered for two different days, and on the latter day is St. Matthias' day, and therefore you must begin your Martyrology on the first day, the twenty-fourth, thus:\n\nThe feast also of the inauguration, {etc} at this mark, and the next day after the reading of St. Matthias, up to the same mark, and then your additions as follow.\n\nThe feast also of St. Gerard, bishop of Pannonia, was promoted.\nThe feast of Saint Stephen, king of Hungary; at his sanctity, he was put to death by infidels. The feast also of Saint Gerard, bishop of Lucca, and of marvelous sanctity, and many miracles. The feast also of Saint Serene, a monk and martyr, put to death for Christ by Emperor Maximian. And the feast of another Saint Serene, an abbot of singular graces, particularly in the virtue of chastity. And the feast of many other holy saints, martyrs, confessors, and virgins.\n\nThe twenty-fifth day of February. In Egypt, the feast of Saints Victoryne and Victor, Saints Nicofore and Claudiane, Saints Dioscorus and Serapion, and Saint Papy, who, under Emperor Numerian, were subjected to various and most cruel tortures and untimely deaths. At Rome, the inception of Saint Paul's head, the apostle.\n\nThe feast also of Saint Walpurge, a virgin. The feast also of Saint Pamphilus, a priest in the desert of Syene, whose brethren were revealed to him by the revelation of an angel.\nsynnes and reconciled them to penance and forgiveness. And the feast of Saint Beniamyn, an old father who dwelt in wildernes and being sick himself, could not go, he healed all manner of persons brought to him of all manner of diseases. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe 25th day of February. In Pergenpamphyle, the feast of Saint Nestor, a bishop, who in the persecution of Emperor Decius was racked and put to many cruel tortures, which with a strong heart and noble courage he sustained for Christ, and at last, following his master Christ, died upon the cross. In Alexandria, the feast of Saint Alexander, who was a sage father of profound doctrine. And in a general synod of 368 bishops and reverend fathers of the church, he condemned forever and cursed solemnly the great heretic Arius and all his sect and opinions with many other noble acts. The feast also of Saint Fortunatus, Saint Felix, and others.\nThe feast of Saints Syre, Paul, Isidore, and their companions: They all met at a water bank and sang one thing, yet none knew of one another. They all went to visit Saint Anub and were carried across the water by miracle. Each of them had a singular revelation of the same Saint Anub, and he had a revelation of them and their thoughts. In the morning after, he died among them, and they died in sanctity and perfection.\n\nThe twenty-seventh day of February. In the passion of Saint Julian the martyr, Alexander was sick and unable to go, so he was brought before the judge on horseback with his servant Saint Eunus. They were sentenced to be carried through the city on mules and scourged in various streets. Their flesh was rent and torn with hooks until they were dead. In Spain, in the city of Hispalis, the feast of Saint Leander, bishop.\nThe feast of the Confessor, by whose preaching, wisdom and doctrine, all the Goths with their king Saint Recared were converted from the wicked heresy of Arianism at Lyons, at the feast of Saint Baldomere, where many great miracles were done. In Alexandria, the feast of Saint Abundance and of Saint Fortunatus.\n\nAt Cesarea in Cappadocia, the feast of Saint Honoryn, a holy virgin, who after many strange torments was slain by the sword, and with her were put to death Saints Calixtus and Tristiana, both virgins, who were converted to Christ's faith by her. The feast of many others. {etc}\n\nThe twenty-eighth day of February. In the territory of Lyons, the feast of Saint Romanus, first a hermit, and afterwards an abbot, renowned for holy conversions and famous in miracles. The feast also of Saints Macharius, Rufinus, Justus, and Theophilus. In Worcester, England, the feast of Saint Oswald, an archbishop of great virtue.\n\nIn Ireland, the feast of Saint Aidan. At Rome, the feast of Saint John the Monk of high perfection, who was\n\n(Note: The text appears to be incomplete at the end, and there are no apparent OCR errors or meaningless content to remove.)\nclosed in a strict cell, found by his own father and mother, but unknown to them, until the time of his death. The feast also of another saint John, an abbot in Syth, who, when a hermit came to visit him, had dwelt for forty years. Saint John asked him about his most perfection. He answered, \"Son, I have never eaten nor drunk. Nor have I, Saint John, been angry, wrathful, or displeased. This is written in the vitae patrum. The feast also of the third Saint John, an abbot also of the desert of the higher Thebades, who prayed continuously for three years, standing up, and never sat nor lay down, nor ate nor drank, but every Sunday he received the body of our Lord. Of him is also written in the vitae patrum. The feast also of the fourth Saint John, a gracious man and very comforting to all people, and of great miracles, is written in the vitae patrum.\nThe translation of our holy father Saint Augustine from Hippo to Carthage, solemnly performed by King Luprand, king of the Lombards, in the year of our Lord 418, and after his death, for 108 years. At this translation, many great miracles occurred. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nMarch 1st, at Rome, the feast of the 412 martyrs, whom Emperor Claudius first condemned as Christians, and for their punishment, he set them to labor and to dig trenches for the city. And after they refused to renounce Christ, they were taken to the Salary Gate and were ordered to be shot at by the soldiers, and so put to death. In Carthage, the feast of Saint Donatus, a martyr, who, by the judge Ursace and the tribune Marcellinus, was put to death there. In Angouleme, the feast of Saint Albin, a bishop and confessor, a famous man of singular sanctity. At Massy, the feast of Saints Hermete and Adrian. The feast also of Saint Leo, a martyr.\nIn Britain, the feast of Saint David, an archbishop and confessor, is celebrated. In Perse, the feast of Saint Ercula, a bishop, is observed. In Wales, the feast of Saint Sarah, an abbess, is celebrated. In her youth, she was greatly tempted by lechery but resisted through constant prayer. The devil appeared to her and said, \"You have conquered and overcome me.\" She replied, \"My Lord God and Savior Christ, not I have conquered and confounded thee.\" Then she went into the desert and became an abbess of blessed life for sixty years. The feast is also of Saint Syncletyce, another abbess in the same wilderness, of whom it is written in the Vitae Patrum. The feast also of many other holy saints, martyrs {etc}.\n\nThe second day of March. At Rome, in Latin Street, the feast of Saints Juvenal and Basilissa, martyrs, who were put to death by emperors Galenius and Valerian. At Rome, the feast of many unnamed martyrs, who were put to death by Emperor Alexander.\nIn England at Lichfield, the feast of Saint Chad, a bishop and confessor, whose life of remarkable virtue is written by Bede. The feast also of Saint Lucius, a bishop, Saint Absolon and Saint Lorge, confessors.\n\nThe feast of Saint Cedd, who was Saint Chad's natural brother and a confessor of singular virtue and many miracles, as well as the feast of Saint Symplicius, pope and martyr. In Italy, the feast of the 400 martyrs who were put to death by the Lombards. In Africa, the feast of many bishops, prelates, and clerics who, during the time of Emperor Justinian, were put to death by the Vandals. In England, the feast of Saint William, a renowned priest known for his virtue and miracles, who flourished during the time of Emperor Henry III. And the feast of many other holy saints. {etc}\n\nThe third day of March. At Cesarea Palesteine, the feast of Saint Marinus, a man of war, who confessed the name of Christ boldly, was headed during the persecution of Emperor Valerian.\nIn Constantinople, Saint Aescius, a senator, confessed himself a Christian and wrapped the holy corpse in his senatorial cloak to give it a proper burial. For this, he was put to death. At Galace in Legionens, soldiers of Saint Enther and Saint Seledon were present and subjected to many tortures. They were then brought to Calagurryn and received the crown and palm of martyrdom. The feast also honors Saint Winwaloe, a bishop.\n\nIn Germany at Bamberg, the feast of Saint Kunigund, a virgin and wife of Emperor Henry, is celebrated. They both lived in purity, and she, through the malice of the devil and envious suspicion, was accused of impurity. But she underwent purification by walking barefoot through a great fire of great length and on hot coals and glowing iron without harm or injury, and was declared innocent. The feast also honors many other holy saints, Marcellus, Maximus, and Virgins.\n\nThe fourth day of March, at Rome on the Appian Way, the feast of Saint Luke, Pope, is celebrated.\nIn the persecution of emperors Valerian and Galienus, the martyr was first exiled for Christ and later called back to his church, where he was beheaded. In Rome, in the same street, the feast of the nine C. martyrs is celebrated, those who were put to death and buried in the cemetery of St. Cecilia. The feast of Saints Gaius and Palatinus, who were drowned in the sea, and with them 27 other martyrs, is also celebrated there.\n\nAt Nicomedia, the feast of Saint Adrian is observed, who, after many afflictions, was put to death there along with 23 other martyrs. The feast of Saint Tabitha is held in the great monastery of the Thebaids, where she was believed to be a fool and a drab of the kitchen. Revelation was made to Saint Peter regarding her, who knew she had fled into the desert. The feasts of many others are also celebrated.\n\nThe fifth day of March. At Antioch, the feast of Saint Vitalis, a martyr, is observed. He suffered many afflictions and openly battled with the devil in the sight of the people, from which they were saved.\nThe feast of Saint Eusebius, Saint Palatine, and 12 other martyrs. In Ireland, the feast of Saint Ciave, bishop and confessor.\nThe feast of Saint Quiryake, bishop and martyr, who was the same Judas compelled by Saint Helen to find the holy cross, and after his baptism became bishop of Jerusalem, and was put to death for the faith of the cross. At Palatine, the feast of Saint Theophilus, bishop of the same city, of whom Saint Jerome wrote great praise. And the feast of another Saint Theophilus, bishop of Alexandria, a man of excellent doctrine, who confuted many heresies, and wrote many works against them. In Cornwall, the feast of Saint Pyrene, also called Saint Keran, born of the nobles of Ireland in the time of Saint Patrick, a man of high perfection and very many miracles, and had visions of angels, and lived marvelously long without sickness or disease. The feast also of many other holy saints, martyrs, and virgins.\nThe sixth day of March. At Nicomede.\nThe feast of Saint Victor and Saint Victory, who were with Saint Claudiane and her husband in great affliction for three years and died in prison. At Toledo, the depositition of Saint Julian, bishop, is held in great honor.\n\nAt Terdon, the feast of Saint Marcian, bishop and martyr, was brought out of prison for the comfort of Saint Secundus, who was led by an angel to him in the same prison and brought him the sacrament of Christ's body before his martyrdom. In England, the feast of Saint Katherine, daughter of King Penda, and wife of the king of the marches, and after an holy abbess. And the feast also of her sister Saint Keneswitha, a virgin, who succeeded her as abbess. And the feast also of their kinswoman Saint Tibba, a virgin, and all three of singular sanctity and great miracles. And the feast of many others.\n\nThe seventh day of March. At Mauritanian among the Tyburbitans, the feast of the holy women is celebrated.\nPerpetua and Saints Felicitas, Revocatus, and Saturninus were put to death by the prince Severus, all devoured by wild beasts. The feast of Saint Secundulus, who was taken with them, died in prison and was also a martyr.\n\nThe feast of Saint Thomas Aquinas, a noble man born and even nobler in virtue and miracles, was among the holy saints of exceptional learning and among learned men of singular sanctity. The feast also of Saint Satyrus, brother of Saturninus, and (according to some authors), put to death with his brother and his followers. In the monastery of Saint Paul on the water of Tyne in England, the feast of Saint Etherian, abbot, and a man of great perfection. And the feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe eighth day of March. At Antioch, the feast of Saints Philomon and Apollinaris, a deacon, because they would not sacrifice to idols, were tortured or bored through the heels under the earth.\nancles / & so drawen by cordes thrugh ye cite / & at ye last slayne by ye swerde. In the same cite ye feest of saynt Ariane / saynt Theo\u2223tyke\n/ & of other thre {per}sones all martyrs / yt after many horryble turmentes were drowned in ye see / whose ho\u2223ly bodyes were brought to londe by a delfyne. At car\u2223tage the feest of saynt Ponce a deacon / & of saynt Cir\u2223priane a bysshop & his companyon in all troubles / of whose lyfe / noble actes and passion he made a notable boke / & after for Chryst suffred gloryous martyrdom. In brytayne ye feest of say\u0304t Felix a bysshop & co\u0304fessour.\n\u00b6 In yrelonde the feest of saynt Fenan a bysshop / of whome say\u0304t Patryke {pro}phecyed .vj. score yeres before he was borne / shewynge yt suche a man of his name & maner / shold be in his rome archebysshop of yrelonde / and so he was / & of lyke holynes and myracles. The feest also of many other holy sayntes / mar. co\u0304f. & virg.\n\u00b6 The .ix. day of Marche. At nice ye feest of say\u0304t Grego\u00a6ry a bysshop / & broder vnto say\u0304t Basyle bysshop of\nIn the region of Galacia, the feast of Saint Phyllrony, a priest of remarkable abstinence and constant labors, who frequently engaged in open battle with evil spirits. The feast also of Saint Gadan, a man of harsh living, who never lay in a house or covering but always in the open air and weather. The feast also of many other holy saints.\n\nThe tenth day of March. At Apamea, the feast of Saint Alexander and the Saint Gay martyrs, who, as Saint Apollinaris, bishop of Hierapolis, writes in his book against the Cataphryges, were put to death in the persecution of Emperor Valentinian. In Persia, the feast of the forty martyrs. At Paris, the feast of Saint Dorotheus, an abbot, and disciple of Saint Germain, bishop. The feast also of Saint Atalantae.\nAbbot and disciple to Saint Columban. And the feast of Saint Agatha, Saint Gorgon, and Saint Firmin.\n\nThe feast also of Saint Syllia, a virgin, who was daughter of the mayor of Alexander, and of great doctrine, and very eloquent, spent the nights holy in the study of holy scripture, and the day in prayer and contemplation, content with little sleep and small feeding, lived in the wilderness of Thebes for sixty years, and never lay in bed or straw, but upon the bare earth. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe seventeenth day of March. At Sebasten in the lesser army, the feast of the forty martyrs, men of war, who, under King Lucius, suffered many torments, and at last their thighs and legs were broken, and so ended their martyrdom. The captains and most noble men among them were Saint Quirion and Saint Candidus.\n\nIn the marches of England, the feast of Saint Paul, bishop of Leon, when he was a novice, a flock of birds was driven before him that destroyed the corn, and brought them.\nvnto his abbot to be punished. And after he commanded the sea to remove a mile back & to leave all that land to the monastery & so it yet remains, with many other great miracles. At Carthage, the feast of St. Hippolyte, St. Zosime, St. Alexander, St. Candidus, St. Piperion, and other twenty persons, all martyrs. In France, the feast of St. Gerbert, bishop of Herbipolis, was compelled against his will to be a bishop & he lived but a small time after. The feast also of many other saints {etc.}.\n\nThe 12th day of March. At Rome, the feast of St. Gregory the pope & one of the four doctors, called also the apostle of England, because he sent St. Augustine to England, by whom the people there were converted. At Nicomedia, the passion of St. Peter, a martyr, who was served & of the chamber with the prince Diocletian. When he saw the cruelty of his prince to the Christians, he boldly reproved him, for which he was hanged by the heels.\nAnd he was scourged and his flesh rent and torn, and then vinegar and salt were cast upon him. Afterward, he was broiled upon the coals and thus the host and sacrifice of Christ were made. At the same site, the feast also of St. Eadwine and other seven martyrs was celebrated, to the terror and fear of the people, each one put to death after the other. The feast also of St. Alphege, bishop of Winchester and a confessor.\n\nAt Rome, the feast of St. Peter, a deacon and disciple, was celebrated in honor of St. Gregory. The feast also of St. Sisyn, a monk of great virtue, but singular in chastity, so that he never knew the difference between mankind and women. In the desert of Thebes, the feast of St. Diocles was celebrated, who was first a secular philosopher of great learning, and afterward lived a life of strict and harsh seclusion in a cave for many years until the end of his life. And the feast of many others.\n\nThe fourteenth day of March. At Nicomedia, the feast of St. Macdon, a priest, St. Patrice, and St. Modest, martyrs, was celebrated. At Nicaea, the feast of St. Theophanes, St. Hore, and St. (blank).\nThe feast of Theodore, Nymphodorus, Mark, and the Saint Araby martyrs, all burnt. At the bayes, the feast of Saint Euphraxia, a virgin.\n\nThe feast also of Saint Capithon, a confessor, who in youth was a strong thief, and after went into wilderness; and there for his penance, he enclosed himself in a den for one year and never came into the company of people. The feast also of Saint Amata, a virgin and abbess of sixty virgins in the desert of Thebades, a woman of high perfection, and in the age of eighty years, she before her sisters, not feigning sick or diseased, made herself ready to be buried; and when she came to the sepulcher, she yielded her spirit. The feast also of many other holy saints. {etc}\n\nThe fourteenth day of March. At Rome, the feast of forty-nine martyrs, who were baptized by Saint Peter, while he was in prison in the keeping of Mamertine, with his apostle and fellow saint Paul; where they were kept for nine months, but these holy saints were put to death by the tyranny and sword of the cruel emperor Nero.\nIn Africa, the feast of Saint Peter, a martyr, and of Saint Euphrosus, a bishop and confessor.\n\nIn Egypt, the feast of Saint Porphyry, an honorable priest and abbot of many monks, of high perfection and many miracles, who in his old age sought to avoid the fame and praise of the world and fled privately to another abbey in the desert for stricter living. He remained there for many days, lying still before the gates, desiring to be received, but they long delayed because of his age. Yet at last, through his importunity, they took him in and there he did the most humble labors in the house. He would often rise in the night to do certain necessary labors, because no man should know the doer. Then his own monastery fell into decay, and the brethren went abroad to seek him. When he was at last found, he returned home and there ended his life. The feast also of many other holy saints.\n\nThe fifteenth day of March, in Cesarea in Capadocia, the passion of Saint Longinus, who pierced [the side of] Christ.\nThe side of our savior was opened with a spear, as written in his legend. The translation also of Saint Leodegar, a bishop and martyr. At Thessalonica, the feast of Saint Macrone, a martyr, a woman of great conscience, who confessed ever the name of Christ, was beaten to death with statues. The feast also of Saints James and Luke, both bishops.\n\nIn truth, the feast of Saint Theremon, an abbot of high perception. At Pamphilye, the feast of Saint Arteby, a bishop, who was an hermit, and by violence was made bishop of the said city, and ruled his flock well and holy, and there lies buried. In Italy, the feast of Saint Habetdeu, bishop of Luenos and a martyr, who was headed by the Waules after exile and many troubles. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe seventeenth day of March, at Aquileia, the feast of Saint Hilary, a bishop, and Saint Tacian, a deacon, who were hanged on a gibbet, and by many other tortures were put to death, and with them were also martyred Saint Felix.\nSaints Large and Denise. At Rome, the passion of Saint Cyrus, a deacon, who after long imprisonment was taken out and hot pitch poured upon him, then was he racked and his members stretched with cords, and at last, by the command of the tyrant Maximian, was beheaded. With him were put to death Saints Large and Smaragdus, and twenty other persons. Their second feast is kept on the 8th of August. In Ireland, the feast of Saint Finian, bishop of singular sanctity, raised three persons from death with many famous miracles. In Scotland, the feast of Saint Abane, also called Saint Kyrine, whose surname was Boniface, and therefore called Saint Boniface, was born in the country of Galilee at Bethsaida, and by nation a Jew, and ordered a bishop by Saint John Patriarch of Jerusalem. Afterward, he was a great pilgrim to all the places.\nwhere Christ had been, and gone to Rome because of a revelation, and from thence to Scotland, where he converted the king and the court, and after he went into the Out Isles, where he built 50 churches and converted 350,000 people and raised 7 persons from death. He made the blind see, the lame walk, and cast out wicked spirits, and performed many other miracles. He lived until the age of 100 years and more. The feast also of many other holy saints: Martin and others.\n\nThe 17th day of March. In Scotland, the feast of St. Patrick, bishop and confessor, who first preached Christ's faith there. At Nicomedia, the feast of St. Eugene, St. Papian, St. Castor, and St. Serene.\n\nThe feast also of St. Whitburge, a virgin. In the monastery of Nugent, the feast of St. Gertrude, a virgin and martyr.\n\nAt Alexandria, the feast of St. Ambrose, a deacon of that city and chief church, and a notable man of high virtue. The feast of St. Cassian, who was chamberlain to [someone].\nthe kynge of ytaly / & after a senatour of rome & all he forsoke & was a monke of grete holynes & excel\u00a6lent lernyng / & wrote many werkes vnto the edifyca\u2223cyon of Christes chirche / & after his deth he dyd many myracles. The feest also of many other holy sayn. {etc}\n\u00b6 The .xviij. daye of Marche. In englond the feest of saynt Edward kynge & martyr / sone & heyre vnto the noble kynge Edgare / that was a grete founder of mo\u2223nasteryes / whiche sayd kynge Edward as a true pro\u00a6fessour of Chrystes fayth / was martyred by the {per}secu\u00a6cyon of his stepdame / & of certayne lordes of her coun\u2223seyle / wherby he was ioyned vnto ye college & compa\u2223ny of holy sayntes in heuen / as playnly is declared by many grete miracles dayly shewed at his tombe. The feest also of saynt Alexander a bysshop / yt for deuocyon wente from capadoce his owne cite vnto Ierusalem / where by diuyne reuelacyon he toke vpon hym ye cure & gouernau\u0304ce of ye cite / & after in his olde age he was brought prysoner vnto cesary / where for the fayth of\nChrysantius was put to death by the persecution of Emperor Decius.\nThe feast also of Saint Frygian, bishop of Lucania, and a confessor of high perception. And one of the feasts of Saint Anselm. The feast also of Saint Geremar, an abbot born of noble kin, and after the death of his parents, he sold all his lands and goods and distributed them to the poor, and afterwards was made abbot by Saint Audouen, and was then removed from there by the envy of his monks, but he afterwards built another monastery by the showing of an angel, and therein served God until the end of his life. The feast also of many other holy saints.\nThe nineteenth day of March. The feast of Saint John, a man of great perception, born in Syria, came into Italy and there in the town of Penarens built a monastery and remained there all his life with other religious brothers, and did many miracles. At Brixia the feast of Saint Quintilian, Saint Quirinus, Saint Quartus, Saint Marcellus, and eight other martyrs. At Brixia the feast of Saint [Saint's name missing].\nThe feast of St. Coloter, St. Joseph the holy virgin and spouse of our blessed lady and ever virgin Mary, St. Theodore, St. Appolon, St. Leonce, St. Florence, St. Remachle, a bishop who resigned his bishopric and became a poor monk and a novice with great humility and obedience, and lived as a disciple, and many other saints.\n\nThe twentieth day of March. In England, the feast of St. Cuthbert, who was made bishop of Lindisfarne at an advanced age and of singular sanctity, with many great miracles, which thing his holy body yet testifies and remains uncorrupted. In Asia, the feast of St. Archippus, who was a disciple of St. Paul and his constant companion in preaching and in Christ's war, of whom he writes to the Colossians.\nAt the colony of Syre, the feast of Saints Paul, Cyrril, Eugene, and four other persons, all martyrs. In the deanery of Rome, the feast of Saint Vulfran, a confessor and bishop.\n\nAt the monastery of Crispinens, the feast of Saint Landelme, a confessor. He was once a strong thief and robber in his youth, and was converted by Saint Ausbert, bishop of Chambery. After that, he was a disciple of Saint Martin, and founded two monasteries, serving as abbot in the aforementioned Crispinens. He lived a holy life and performed many miracles. During his time, many famous persons came to religion from England, Scotland, and other places. Among them were Gislen, an abbot; Saint Maldegare, a duke; Saint Valdetrude, his wife; and her sister Saint Aldegude; and Trude, with many others, whose feasts are unknown. The feast also of many other saints.\n\nThe twenty-first day of March. At the castle of Cassyne, the feast of the holy father Saint Benedict, called Saint Bennet, an abbot, and the first founder of the black monks.\nIn the territory of Lyons, the feast of Saint Serapion, an anchorite and man of singular virtue. In Alexander, the feast of Saint Lupycin, an abbot, whose gracious and holy life was made famous by many miracles.\n\nAt Rome, the feast of Saint Benedict the pope, who from youth was of singular virtue and grew in it, becoming worthy of that dignity. He was of profound meekness, very pitiful, and liberal. The feast also of the third Saint Benedict, a monk of Campania, forty miles from Rome, who was severely vexed by infidels who set fire to his cell. But the fire would not burn. Then they heated an oven fire hot and put him in it all night. On the morrow, they found him in good health and his clothes untouched. Of him, Saint Gregory writes. (Book III, Chapter XVIII)\n\nThe twenty-second day of March. At Septimania in Biterne, the feast of Saint Affrodose, a bishop and confessor, and the feast of Saint [Name Missing].\nPaul, who was ordered and made bishop of Narbonne by the apostle Paul, performed many glorious acts and great miracles thereafter. He rested in the Lord.\n\nThe feast also of Saint Berno, abbot of Cluny, and the first founder of that religion, a holy man of high perception and many miracles, resigned his rule to his own disciple and monk, Saint Odo, before his death and died an obedient servant in the peace of Christ. The feast also of many other saints: Marcellus, Coefus, and Virg.\n\nThe twenty-fourth day of March. In Africa, the feast of Saint Victoriane and of two brothers both named the same, Saints Frumentius and Frumentianus, who (as Saint Victor, bishop of Africa writes), were put through many great torments by King Honorius for Christ's faith. In Antioch, the feast of Saint Theodorus, a priest. In Cesarea, the feast of Saint Julian.\n\nIn Africa, the feast of the twelve infants, young persons who, during the persecution of the Vandals, because they would not yield to any persuasion or entreaties and forsake Christ, were put to death.\nThe scourging to death of two wealthy merchants, both named Saint Frumentius, and five religious persons: Saint Liberatus, Abbot of Carthage; Saint Boniface, a deacon; Saint Rusticus, a subdeacon; and Saints Rogatus and Maximus, monks, were all put to death for the confession of Christ. In Africa, the feast of another Saint Liberatus with his wife and two children, and Saint Crescens, a priest, with another child of seven years old, were all put to death during the persecution of the Arians. The feast also of many other holy saints, martyrs and virgins.\n\nThe twenty-fourth day of March. The great solemn feast called the Lord's Supper, where He consecrates the sacrament of His own precious body and blood, and communed His apostles, and washed their feet. At Rome, the passion of Saint Pympos, a bishop, who was master and brought up Julian the Apostate, who after forsook and denied Christ and His faith, and was a cruel tyrant.\nIn Tyberium, Persecutor thereof and in the city, he put to death his own master, the forementioned Saint Pigmeny. In Mauritane, the feast of Saints Romule and Secundole, natural brethren and martyrs. At Siry, the feast of Saint Agapite, a confessor of holy life.\n\nIn Africa, the feast of Saint Murite, a martyr, was put to death by a renegade whom he had before baptized, along with many other clergy and common people. In England, at the monastery of Barking, the feast of Saint Hildelith, a virgin and next abbess after Saint Ethelburge, a woman of singular graces (as Saint Bede writes) and of many miracles, was put to death and burned with all her sisters and the entire monastery by the Danes who slew Saint Edmond. The feast also of Saint Sebba, a king of England, given or applied to virtue in his youth, would have resigned and left his crown to become a religious man, but the queen his wife would not consent to it until after he had a child and had reigned for thirty years, then she allowed it.\nA monk consecrated by the bishop of London was of singular perfection and performed many miracles. The feast of St. Macartyne, who came with St. Patrick from Italy to England, was continually accompanied by him and was famous for his holy life and great miracles, along with the feasts of many other saints.\n\nThe twenty-fifth day of March is the high and solemn feast called Good Friday. On this day, our savior Jesus, the lamb of God, was offered in sacrifice for the salvation of the world. He was enhanced and exalted on the cross, and through his most painful and most shameful death, he temporally redeemed us from eternal and everlasting death in Nazareth at Galilee. The annunciation of our blessed lady St. Mary took place there, where (according to our most true faith), the angel Gabriel saluted and greeted her. It was predestined and ordained that she would bear and bring forth the redeemer of the world, our sweet savior Christ Jesus. At Sirine.\nThe passion of Saint Hieronymus, a bishop, who, during the time of Emperor Maximus, was beheaded after long imprisonment and cruel tortures. At Rome, the feast of Saint Cyrine, a martyr, was spoiled of all her goods by King Claudius, and then after hard imprisonment and many afflictions and tortures, was killed by the sword. At Nicomedia, the feast of Saint Theole, also known as Saint Dule, a virgin, was bound to a man of war and killed for the defense of her chastity. In the island of Andros, the feast of Saint Hermeland, an abbot, whose holy life and conversation is evident by many miracles.\n\nAll though Saint Gabriel the archangel has no proper or specific festival day, yet he is more devoutly and singularly honored by many on this day because on the same day he brought the most joyful message of our salvation. The feast also of Saint Dysmas the thief who was hanged on the right hand of Christ, and he is a confessor and not a martyr, because he was put to death by deserving for his crimes.\nOwn sins and evil deeds / not for the faith of Christ. The feast also of many other holy saints: Marcos, Coleman, and Virgil.\n\nThe twenty-fifth day of March, the holy and solemn day, on which our Lord and Savior Jesus, after His death, reposed and rested in His sepulcher, thereby showing and assuring us that if we die well, we shall have everlasting rest in our souls. At Pentapolym in Libya, the feast of Saint Theodore, a bishop; Saint Hierney, a deacon; Saint Serapion and Saint Ammonius, both lectors.\n\nNote. In the holy sacrament of priesthood, there are seven orders.\nI. Lector.\nII. Exorcist.\nIII. Acolyte.\nIV. Subdeacon.\nV. Deacon.\nVI. Priest.\n\nAt Rome in the street of Lacianus, the feast of Saint Castulus, a martyr. It is written in the works of Saint Sebastian that he was hanged three times and taken down and examined each time, and when by no means he would forsake Christ but rather confessed his name with greater constancy, he was buried quickly and much sooner cast upon him. At Smyrna.\nThe feast of St. Montanus, a priest and St. Maximian, both drowned in the sea and martyrs.\n\nIn Ireland, the feast of St. Finchell, an abbot, born of royal blood, and from youth given to virtue and continued in many miracles. The feast also of St. Peter, a bishop and confessor. At Rome, the feast of St. Quirinus, a martyr. It is said that among other authors, his solemnity and chief feast is the 19th day of January, with St. Martius and his companions. The feast also of many others.\n\nThe 27th day of March. The glorious resurrection of our Lord and Savior Jesus Christ and the noble victory of his triumph, whereby he overcame the devil and broke up the gates and closures of hell, and thereby also clearly showed to us an example of our resurrection both in soul and body, how in time to come we shall also arise and as his proper members follow him to joy and eternal bliss. In Egypt, the feast of St. John the Hermit.\n\nNote. Among other many miracles and tokens of virtue.\nThe spirit of prophecy revealed to the most Christian emperor Theodosius which enemy he should defeat. In the freshest ofAspamia, the feast of St. Eutherius, bishop of Tours, took place. At Pamplona, the feast of St. Alexander the martyr of great constancy occurred.\n\nThe feast also of St. Joseph of Arimathea, who buried our Savior's body and was therefore imprisoned by the Jews, took place. After the feast, and after his baptism by the apostles, he preached with them. In preaching, he was taken and enclosed in a wall. When the emperors destroyed Jerusalem, he was found in good health and went forth to preach again, and there he died without other martyrdom. The feast also of St. Nicodemus, who helped Joseph to bury Christ, took place. The Jews beat and struck him with staves and left him for dead. However, St. Gamaliel brought him to his house and kept him for many days. At the last, he buried him in his own tomb, where after him and St. Stephen were buried.\nThe feast of St. Mary Jacobi, mother of St. James the Less and sister of our blessed lady, and of St. Mary Salome, mother of St. James and St. John the Evangelist, who were present at the death of our savior and anointed him in the sepulcher. The feast of St. Mary Salome's sister, St. Mary Salome. St. James her son heard that St. John was taken at Rome, so she came there, but he had already been released, and she returned to the city of Campania, where she died and lay in a den or cave for many years. Her holy body was found smelling sweetly like roses, and it is honorably shrined there where Almighty God showed many great miracles. The feast of St. Rupert, bishop first of Worms and later of Salzburg, a man of the royal blood of France and of high perfection, and of many great miracles. The feast of St. Virgil, who was bishop there after him.\nThe twenty-fourth day of March. At Cesarea in Palestine, the feast of Saints Prisca, Malchus, and Alexander the martyrs, who, in the persecution of Emperor Valerian, were so ardently known for their faith in Christ that they openly reproved the judge for his cruel tyranny against Christ's servants. For this, the same judge caused them to be devoured by wild beasts. At Cabilona, the feast of Saint Gudran, a king who so fervently applied himself to works of mercy and spiritual exercise that he left and forsake all temporal estate, and gave all his treasure and goods to the church and to the poor people, and was of high perception. At Tharsis, the feast of Saints Castor and Dorothy.\n\nThe feast also of Saint John, whose surname was called Obedience, for his singular perception in virtue, and of Saint Sixtus, a pope.\nThe twenty-ninth day of March. In Africa, the feast of Saints Armodius, Archiminus, and Satyrus, who, in the protection of the Welsh under King Gerberic, sustained and suffered many great troubles for the confession of Christ, and ended their lives through martyrdom. At Nicodemus, the feast of Saints Pastor and Victorinus. And the deposition of Saint Eustace, abbot of Luxeuil, and father of 500 monks, and a man of singular virtue, and many miracles.\n\nThe feast also of Saint Or, the hermit of singular sanctity, who, for the space of three years, was fed without any bodily food. In England, the feast of Saint Guthlac, a king of the southern part of England, and a king's son, ever much desirous of spiritual exercise and increase of perfection. An angel appeared to him and showed him a place on a hill according to his mind and desire, where he should serve Almighty God. Therefore, he forthwith resigned his crown and realm to his son, and went to that hill.\nbuilt a church / and therein lived a perfect life full of miracles. The feast also of many other saints. [ parasitic characters and abbreviations omitted ]\n\nThe 30th day of March. At Rome in the Appian Way, the passion of Saints Quirinus and Tryphon, martyrs, under Emperor Valerian, were subjected to numerous tortures. Their tongues were cut out, hands bound, and feet struck. At the last, they ended their glorious martyrdom by the sword. In Thessalonica, the feast of Saints Donatus, Philopool, and Achace. At the castle of Silvanectence, the feast of Saint Rule, bishop and confessor. At Orliacuse, the feast of Saint Pastor, bishop of Palatine.\n\nThe feast also of Saint Secundus, a man of war, who was converted to Christ's faith by an angel, and after his baptism, was communed by the angel, and then, after many marvelous tortures, was put to death but his holy body was buried by angels. The feast also of Saint Marcellinus, an abbot, who was a pagan, and was converted by revelation and miracle, and baptized by Saint German.\nThe feast of Saint Amos, the prophet, whose temples were pierced by the cruel king Ozias and died, but he was not fully dead until he reached his burial place. At Rome, the feast of Saint Babylas, a virgin and daughter of Saint Quirina the martyr, was buried in the Appian Street beside her father after a life spent in great holiness. In Africa, the feast of Saints Diodole and Anesy, the martyrs. At the monastery of Fontanelle, the feast of Saints Wandrille and Ausbert, whose holy bodies were translated to the church of Saint Peter the apostle with great solemnity and joyful honor. The feast also of Saint Hugh, bishop of Granada, whose mother had a revelation while he was in her womb. He was later known for great holiness and many miracles. And after some time.\nauctours he was a monke of the charterhous / & one of the fyrst fou\u0304ders & begyn\u2223ners of yt ordre. The feest also of saynt Amos an abbot in ye desert of sythe / & fader of .M. & .v.C. monkes / the moost holy & {per}fyte co\u0304gregacion yt we rede of. The feest also of say\u0304t Amony an abbot of ye inward & depe desert of nitrea / & the feest of his two naturall breder / saynt Euseby & saynt Eutymy / yt with hym were monkes / & so also his spu\u0304all breder / & of the thyrde broder a bys\u2223shop vnnamed. And of many other holy sayntes. {etc}\nApryll. \u00b6 THe fyrst daye of Apryll. At rome the passyon of saynt Theodour / syster vnto the noble martyr saynt Heremete / a holy woman / & put to dethe by the prynce Aurelian / & buryed in salary strete besyde her sayd broder. The feest also of saynt Venance a bysshop & martyr. In egypt the feest of saynt Victor & of saynt\n Steuen / & the deposicyon of saynt Valery an abbot.\n\u00b6 The feest also of saynt Hugh a mo\u0304ke / whome saynt Bernard made abbot of boneuale / a man of hygh ver\u2223tue &\ngrete myracles. The feest also of say\u0304t Deodorike a bysshop / that was cosyn vnto ye emperour Othon / a man of synguler deuocyon vnto relykes / so yt he gade\u2223red in to his chirche the relykes of .xx. sayntes / where he after was buryed / & sheweth many myracles. The feest also of many other holy sayntes / mar. co\u0304f. & virg.\n\u00b6 The seconde daye of Apryll. At cesare capadoce the passyon of saynt Theodose a virgyn & martyr / yt in the last dayes of the emperour Dioclecian offred her selfe wylfully amonge other christyans yt were taken / and was put to many turmentes / racked / drowned in the water / & cast vnto wylde wode beestes / wt other pay\u2223nes / & yet after all ouercome & vaynquysshed / she was heded. At lyons ye feest of saynt Nicesy ye bisshop there whose lyfe and also deth was by holynes & myracles moche laudable & gloryous. The feest also of saynt Eu\u00a6stace abbot of luxoniens. At palestyne the feest of saynt Mary egypcyake / so called bycause she was borne in egypt / yt from thens came vnto the cite of\nFrom the age of 14 to 29, she lived in lechery, a common woman. Then she went to Jerusalem to see the holy cross. But Christ would not allow her to enter the temple. Instead, she saw an image of our blessed lady and knelt before it, weeping deeply and begging for help and succor. After entering the temple and honoring the holy cross with great reverence and devotion, a voice from heaven spoke to her, saying, \"Mary, go into the wilderness beyond the Jordan River, and there you shall obtain salvation.\" She obeyed and lived there for 17 years with two and a half loaves of bread. After living an additional 30 years by herbs and roots, St. Zosimas found her and purely and holy confessed her. On the Thursday following, she went dry-footed over the Jordan River to his monastery and received forgiveness from him.\nreceyued the sacrament of Chrystes body / & so returned in to the same wyldernes / & there forthwt yel\u00a6ded her spiryte vnto almyghty god / whose holy body the same holy fader fou\u0304de a yere after hole & vncorrup\u00a6ted / vnto whome came a lyon & made ye graue / wher\u2223in he buryed her.\n\u00b6 The feest also of saynt Dydake bysshop of oxforde / that was mayster vnto say\u0304t Dominyke / & a grete pre\u00a6cher / & co\u0304uerted many heretykes in the cou\u0304tree of albi\u2223gens / & after came home & there lyeth ful of myracles The feest also of many other holy sayntes / mart. {etc}\n\u00b6 The thyrde day of Apryl. In syth at thomis ye feest of saynt Euagrye a bysshop / & of saynt Benygne. At thessalonyke ye passyon of saynt Agapis a virgyn / & of saynt Chionye a virgyn also / yt bothe togyder suffred many affliccyons by the emperour Dioclecian / & after all they were cast in to a grete fyre / but no thynge gre\u2223ued wtall / tyll they prayed our lorde to take them by yt martyrdom / & so he dyd. At tawromeny in cicile ye feest of saynt Pa\u0304crace. In\nThe feast of Saint Richard, Bishop of Chester, and of other saints: Saint Euagry, a priest of great doctrine, who performed many works and lived a holy life with many miracles; Saint Florence, Bishop of Aragon, a man of glorious life and high perception. And the feast of many other holy saints.\n\nThe fourth day of April. In Milan, the depositions of Saint Ambrose, Bishop and confessor. Through his diligent efforts and laborious preaching (besides his other noble acts of high doctrine, holy life, and many miracles), Italy was converted from the false opinions and wicked heresies of the cursed Arians. At Hispalis, the depositions of Saint Isidore, a bishop.\n\nIn England, the feast of Saint Tiernake, who was of the king's blood of Ireland, and during the time of war was taken as a child and brought into England and sold as a bondman. Whom, for his favor and beauty, the king bought and placed in his own chamber. Every night, the bed where he lay seemed to be all on fire, which, perceiving,\nThe queen caused him to lie in bed with her two sons, and on the morning after they were found dead, but through his prayers they were revived. The king then made him free and sent him to school until he became a bishop. After the king's death, he went to Rome, where, besides other miracles, he raised nine people to life. When he returned to England, he raised the young queen's wife and consecrated her as a holy virgin, as well as another man who had been dead with many other great miracles.\n\nThe fifth day of April. In Egypt, the feast of St. Nicholas and the martyrs St. Appolon. At Thessalonica, the feast of St. Hyacinth, a virgin, who was killed with an arrow from the earl Syrrhus' own bow, by whose tyranny and false accusations her two sisters, St. Agapes and St. Chion, had been put to death. In Caesarea, the feast of St. Amphian and St. Marcian.\n\nThe feast also of St. Vincent, a man of great holiness and of high rank.\nThe doctrine of the Order of St. Dominic. The feast also of St. Benet, an abbot in the desert, who (as Jerome writes), never swore, lied, or grew angry, and was of most profound meekness, performing many miracles. The feast also of St. Syxtus, pope and martyr in Rome, who gladly suffered death for Christ in the time of Emperor Adrian. In Macedonia, the feast of Sts. Timothy and Diogenes.\n\nThe seventh day of April. At Rome, the feast of St. Syxtus, pope and martyr, who in the time of Emperor Adrian gladly suffered death for Christ. In Macedonia, the feast of Ss. Timothy and Diogenes.\n\nThe feast also of St. Theodore, bishop of Ancyra, a holy and great learned man, who made many works against heresies, especially against the heretic Nestor. At Antioch, the feast of another St. Theodore, a priest, who was also a man of high doctrine and noble eloquence, and wrote fifteen books against the heretics called Apollinarians and Anomeans. The feast also of many others.\n\nThe seventh day of April in Africa. The feast of St. Epiphanius, bishop, St. Donatus, and other fourteen persons, all martyrs. The feast also of St. Jaspphe.\ngrete ho\u00a6ly man / yt was nere the tyme of ye apostles / & wrote all the actes of the prelates & faders of the chirche / from the passyon of Chryst vnto his tyme / that lyke as he\n folowed theyr holy lyfe & co\u0304uersacyon / so by his wry\u2223tynge other {per}sones myght lerne the same. In alexan\u2223der the feest of saynt Peluse a preest of grete holynes.\n\u00b6 In englonde ye feest of saynt Bernake a gentylman of grete possessyons / whiche all he solde & went on pyl\u00a6grymage to rome / where & by the waye he dyd many myracles / & whan he came in to englonde agayne / he was of grete fame & moche magnifyed / whiche to de\u2223clyne and auoyde / he fledde pryuely in to south wales / where he was assayled wt the te\u0304tacyon & persecucyon of a lady in lyke maner as Ioseph in egypt / but with grace he vaynquysshed & was of hygh {per}feccyon / ma\u2223ny myracles / & had reuelacyons & also vysyons of au\u0304\u2223gels. The feest also of many other holy sayntes. {etc}\n\u00b6 The .viij. daye of Apryll. At corynth ye feest of saynt Denyse a bysshop / by whose\nIn the time of Mark, Antony and Luke as emperors, many were greatly edified, and this continues to the present day. At Turyne, the feast of Saint Perpetuus, a man of remarkable sanctity.\n\nThe feast also of Saint Pitrion, an abbot in both places, who was a disciple of Saint Antony. A man of great grace in helping sick people and in warding off evil spirits. He often said that a person should never chase and avoid wicked spirits until they have first chased away and avoided their own sins. Whoever wishes to vanquish his vices should soon vanquish all evil spirits. He was also of precise abstinence and performed many miracles. The feast also of many other holy saints: Marcellus, Confessor, and Virgin.\n\nThe ninth day of April, the feast of Saint Procor, one of the seven first and chief deacons, a famous man, who in Antioch was put to martyrdom. In Syria, the feast of the seven.\nholy virgins who through their precious and painful death bought the heritage of eternal bliss.\n\nThe feast also of St. Dioscorus, an abbot of 30 monks, and a man of singular sanctity. In the desert of Nitria, the feast of St. Jerome, it was a disciple of St. Anthony, a man of profound meekness, and there he died in the age of 45 and 10 years. The feast also of many other saints.\n\nThe 10th day of April. The feast of St. Ezechiel the prophet, a martyr of the Old Testament, who was slain by a judge of the children of Israel in Babylon, and was buried in the sepulcher of Sem and Arphaxat. At Rome, the feast of many martyrs who were baptized by Pope Alexander, and by the tyrant Aurelian they were put into an old ship and their necks tied to great stones, and the ship was sunk, and so all drowned. At Alexandria, the feast of St. Apollon, a priest, and with him five other martyrs.\n\nThe feast also of St. Diogenes, an anchorite, who was a disciple of St. Anthony in the desert of Nitria.\n/ And by his holy word, many people were much edified. The feast also of St. Julius, called by the surname Aphrhican, a great writer of stories, restored many errors and controversies in the Gospels, particularly in Matthew and Luke. And the feast of many other saints.\n\nThe 15th day of April. The feast of St. Leo, the pope, in whose time was the Council of Chalcedon summoned. In Crete at Gortyn, the feast of St. Philip, bishop, who in the time of Antoninus and Lucy, the emperors, was a man of great fame and honorable in all virtue and doctrine. In Dalmatia at Salona, the feast of St. Dominic, bishop, and of the eight men of war, all martyrs. At Nicomedia, the feast of St. Eustorgius, a priest. In Britain, the feast of St. Guthlac, a confessor.\n\nAt Tours, the feast of St. Agylus, an abbot of great holiness. At Lyons, the feast of St. Fiacre, bishop. The feast also of St. Archilaus, called also Archilaus, bishop of Mesopotamia, a man of honorable conduct and of great.\nLearning made a book against many [people] / and disputed the same thing with an heretic, and other noble acts. The feast of many other saints {etc}.\n\nThe 12th day of April. At Rome in Aurelian Street, the feast of St. Julius the pope. In the time of Constantine the emperor, he was exiled from Rome in great trouble for a period of ten months. After his death, he was brought back to Rome with great glory and joyful triumph, and there died in the peace of Christ. The feast of St. Zenon, bishop of Verona. In the time of Strictus and cruel Persecute, he ruled his church with marvelous wisdom, and in the time of Galen the emperor, he suffered death for the same cause. At Wapping, the feast of St. Constantine, bishop.\n\nAt Alexandria, the feast of St. Agrippinus, called Syrian Castor, a confessor and a man of profound doctrine, who confounded and improved 4.24 books that the heretic Basilides wrote against the Gospels contrary to the faith and to the determination of the church, and he made a book.\nAgainst them, in a most eloquent style, he defended and declared the true faith. He was a notable man of holy life and good example. The feast also of many other holy saints: Marcellus, Confessor, and others.\n\nThe fourteenth day of April. In Asia at Pergamum, the feast of Saint Carp, a bishop, and of Saint Papareus, a deacon, and of the virtuous matron Saint Agathonicus, and of many women who, with her, were put to death by the emperors Antony and Aurelian. Among these women was also Saint Justina, a man of great learning and eloquence, who took great labors for the religion of Christ. In Spain, the feast of Saint Ermengild, a king, who, for Christ's faith, was struck on the head with an axe and so changed his temporal realm for the kingdom of heaven. The feast also of Saint Euphemia, a virgin and martyr called Effraim.\n\nIn Wales at Brecon, the feast of Saint Caradog, a man of noble birth, who was first a courtier and a gallant, but after he forsook the world, he became a priest of holy life.\n/ and Reuelacyon of angels and open conflict with the devil. The feast also of Saint Atys, bishop of Constantinople, a man of great learning, who made a book of faith and virginity for the daughters of the emperor Archadius. In this book, he also confuted the heresies of Nestorianism. The feast also of many other saints {etc}.\n\nThe forty-fourth day of April. At Rome in the Appian Way, the feast of Saints Tiburtius, Valerian, and Maximus, all martyrs. At Alexandria, the feast of Saint Fronton, an abbot of great fame and holiness. At Interamna, the feast of Saint Proculus, a martyr. The feast also of Saint Donna, a virgin, and with her, many other virgin martyrs.\n\nThe feast also of Saint Basil, bishop of Corinth, a man of singular sanctity and great learning. The feast also of Saint Fetic, bishop of Advena, a man also of notable learning, who wrote against the heresy of Novatian, with many other profitable works, and was of high perfection.\nThe fifteenth day of April. In Perse, at Corduba, the feast of Saints Olympias and Maximus, noble men who suffered for Christ's faith under Decius the emperor, enduring numerous tortures and, at last, beheaded with butchers' axes like beasts, and thus accomplished their martyrdom. In Italy, the feast of Saints Maro, Eutychian, and Victoryna, who were first exiled to the island of Ponciane, where they converted many people, and after, by Prince Nero, were put to death by various torturous methods.\n\nThe feast also of Saint Paternus, born of the noble blood of England, and in his youth devoted entirely to virtue, who, with Saint David, went to Jerusalem, where he suddenly received the gift of tongues to speak in every language, where he also performed many miracles, and was made bishop by the hands of the patriarch, and afterwards returned to England where he received the revelation of angels and raised two persons to life.\nIn England, at Norwich, the feast of St. William occurred. His mother had a revelation about him while he was in her womb. He was born poor and set to a craft in Norwich. Certain Jews living there deceived him on a good Friday and crucified him when he was 14 years old. After being found, he performed many miracles and did so before he was 7 years old. The feast also of many other saints.\n\nThe 17th day of April. At Corinth, the feast of Saints Calixtus and Carisus, along with seven other persons, all drowned in the sea. In Cesaraugusta, the feast of the 18 martyrs: Quintilian, Cassian, Matutinus, Publius, Urban, Marcellus, Faustus, Secundus, Felix, Januarius, Primitivus, Euodius, Cecilian, Optatus, Fortunatus, Luperius, Apodemus, and Iulius, were celebrated by the president of Spain.\nDacians were put to death for the glorious name of Christ. In Egypt, the feast of Saint Phocas, bishop of Tamnis, a noble man born with great possessions and riches, who left all to serve God, and was of great learning and very eloquent, made a book of the laud of holy martyrs, in which he prophesied of his own martyrdom. He was put to death in the persecution of Maximian the emperor. The feast also of Saint Genadius, bishop of Constantinople, a man of quick understanding and eloquence, who explained the book of Daniel and many other works, and was also of singular sanctity. The feast also of many other holy saints.\n\nThe seventeenth day of April. In Africa, the feast of Saint Mapalace, a martyr, who, as Saint Cyprian writes, was put to death with many other persons. At Antioch, the feast of Saint Peter, a deacon, and of Saint Hermogenes. In the eastern country, the feast of Saint Nicore, who under Valerian and Gallienus, the emperors, was put to death for Christ.\nAt Corduba, the feast of Saint Helia, a priest, and of Saints Paul and Isidore, monks. At Rome, the feast of Saint Anicetus, pope and martyr.\n\nThe feast also of Saint Helena, an abbot, who performed many miracles in the desert and, in a long dispute with a heretic, entered a great fire in defense of his faith and remained there a long time without harm or injury. The heretic was confounded, and he also had a revelation of angels. The feast also of another Saint Paul, an abbot, in Libya, and father of 500 monks, and of high perfection. The feast also of many others.\n\nThe eighteenth day of April. In Naples, at Messina, the feast of Saint Eulalter, a bishop, and of Saint Antha, his mother. He was a man of high perfection and a martyr. He was subjected to many cruel torments by Prince Adrian, including being placed on a bed of iron full of pricks, and then, like Saint Lawrence, laid upon a hot gridiron. After that, he was put into a pot boiling with oil, pitch, rosin, and brimstone, and yet cast out.\nwild beasts / and he remained unharmed / and at last he was beheaded with his said mother. At Rome, the feast of Saint Apollon, a senator / who by his own servants was accused to Prince Commodus for being a Christian / and brought before the senate / where he read openly a book that he had made of the praise and points of Christ's faith and religion / for which, by the judgment of the same senate, he was beheaded. At Corduba, the feast of Saint Perpetua, a priest and martyr. The feast also of Saint Apollon, an abbot of five monks / who, for greater perfection, dwelled in a cave or den / near Hermopolis / where our savior Christ appeared to him / and commanded him to put his hand in his own bosom / and pull out what he found / and he pulled out a fiend, a devil: / it fiend said, \"Christ is the spirit of pride / with which you have been sore tempted / and for the aid which you have so long and continually prayed for / you have now conquered him / do what you will with him.\"\nYou are now delivered from him, and then the holy father cast him into quicksand, and he humbly thanked our Lord. And so he returned to his monastery, where he fed a whole company of monks for four months with the scant and insufficient provisions for their custom in one day, and he performed many other great miracles. The feast also of St. Apollon, a confessor, a holy man of great charity for seeking out persons. The feast also of many others.\n\nThe nineteenth day of April. The feast of St. Thimon, one of the seven deacons, who was a doctor of Christ's faith at Beron, and going about to preach the word of God, he came to Corinth, where by the malice of the Jews and the Greeks he was cast into a great fire, but no harm came to him, then was he nailed to the cross like unto his master Christ, and so ended his martyrdom. The feast also of St. Alphege, an archbishop and martyr.\n\nAt Milten in Armenia, the feast of St. Hermogenes, St. Gaus, St. Expedite, St. Aristonyke, and St. Rufe.\nSaint Galatus, at Cantiliber, the passion of Saint Vincent, a martyr. In the suburbs of Hamones, the feast of Saint Cosmas, bishop and confessor of singular virtue and holiness.\n\nThe feast also of Saint Fronton, an abbot and father of sixty monks who lived in the desert and never procured food for the next day but always abided by the ordinance of God. And yet they never lacked, for an angel warned the rich men of the cities by course to visit them with food. The feast also of Saint Leo, the tenth pope of that name, a man of singular pity towards the poor. And the feast of Saint Tymon, bishop of Vesegoryne in Arabia, where he was put to martyrdom for Christ. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe twentieth day of April. At Rome, the feast of Saint Victor, the fifteenth pope after Saint Peter, who much edified the Church of Christ for ten years and was then put to death by Prince Severus at Rome. Also at Rome, the feast of Saints Sulpice, Publius, and Serulanus martyrs, who were covered.\nby the preaching and miracles of St. Dominic the Virgin, and because they would not sacrifice to idols, they were all beheaded by Mayor Aniane in France, at the feast of St. Marcell, bishop of the same city. It was through divine revelation that St. Vincent and St. Dominic, along with their companions, came from Africa to the mountains of Italy. There, by his holy word and miracles, St. Vincent covered the most part of the country.\n\nThe feast also of another Saint Victor, bishop of Carthage, a holy man and of profound doctrine, wrote a book against the heresies and opinions of the great heretic Arius, with many other good works for the edification of Christ's faith. The feast also of many other saints.\n\nThe 20th day of April. In Persia, the feast of St. Symeon, bishop and martyr, was taken by King Sapour of Persia. Confessing with a low voice the name of Christ, he was put in a harsh prison, along with him were C. other persons, some priests, and others of diverse.\norders/and at last, after many torments, he and they all were headed towards those who were put to death: certain noble persons, Saint Vskazand, Saint Abdell, Saint Ananye, & Saint Publy with his daughter, a holy sacred virgin. At Alexander's feast of Saint Arator, a priest, Saint Fortune, said Felix, Saint Syluy, and Saint Vitale, all martyrs, died in prison. The deposition also of Saint Anselm, an archbishop of Canterbury.\n\nThe feast also of Saint Gulph, the first bishop and apostle of the people called Goths, whose holy life, great miracles, and diligent preaching,\n\nNote here how diligent holy fathers were to translate holy scripture into the mother tongue and common language. He first ordained letters and the writing of their speech, for before they had no writing but all by heart. He translated the Bible into their mother tongue and common language. The feast also of Saint Gemmine, bishop of Nisibis, a man of great learning for his age, and of singular.\nThe feast of Saint Gaius, pope, was celebrated in Rome on the 22nd day of April. He had been pope for one year, seven months, and sixteen days before being put to martyrdom by Emperor Diocletian. In Persia, many unnamed martyrs were martyred under the tyrant king Sapaur. Among them were known as Saints Melesius, a bishop, Saints Accepsimus, a bishop with his priest, Saints Iames, Marcias, and Bitros, both bishops with their C-hundred persons of their clergy, and one monk, and many sacred virgins, among whom were Saint Taras, a queen and sister to Bishop Symeon, with her handmaiden, who were tortured through their bodies with a saw. At Corduba, the feast of Saints Peremenye, Helimen, Schrysotele, priests, and Saints Luke and Mycy, deacons, was celebrated. At Lyons, the feast of Saint Epipodius, a martyr, was observed.\nThe persecution of Antonyne the True / was followed by many torments. The feast also of St. Cyprian, pope and martyr, and St. Denis and his companions.\nThe feast also of St. Opportuna, a virgin and abbess, of many great graces, especially in caring for sick people. At Rome, the feast of another saint, Gay, a priest and confessor, a man of great holiness and excellent doctrine, who confounded and destroyed many heresies. The feast also of St. Leo, the first pope of that name, who condemned many heretics and wrote against them many works by the revelation and instruction of St. Peter, and where he had struck his own hand because it was an occasion of temptation to a frail woman, it was again restored by the miracle of our blessed lady, and he afterward achieved greater perfection and many miracles. The feast also of St. Agapetus, the first pope of that name, who first ordered that every Sunday should be a procession, and he was of great holiness and many miracles. The feast also of many others.\n\nThe .xxiij.\nApril day. At Diocleian's palace, the passion of St. George the martyr / whose deeds (as to a great extent) are named among the apocrypha / Apocrypha are called such stories or writings that have no firm foundation or certain authority, and therefore are not accepted as truth / nevertheless, his noble martyrdom is held in the church in solemn honor and deep reverence, especially in England. In France, at Valence, the feast of St. Felix the priest, and of Saints Fortunatus and Achilles deacons / when they had converted the most part of the city to Christ, they were taken, imprisoned, scourged, their legs and thighs broken, and all their limbs and body stretched upon a wheel or turning wheel, hanged on a gibbet over a great smoke, and at last ended their martyrdom by the sword. In the castle of Silvanect, the feast of St. Rule, a bishop and confessor. At Bruges, the feast of St. Adhelbert.\nThe feast of Saint Lemoy, bishop, and of Saint Malachy the prophet. In Egypt, the feast of Saint Heraclide, a confessor, who was a disciple of Saint Isidore. He was brought to the desert of the Baydes and committed as a disciple to Saint Dorothea, the holy abbot, with whom he lived many years. After him, he occupied his room and place, and went about to many solitary persons. He wrote a book of their lives, and after many miracles and great holiness, he departed to our Lord. The feast of many other holy saints.\n\nThe twenty-fourth day of April. In France, at Lyons, the feast of Saint Alexander, a martyr. He was torn and rent in his body with hooks in the persecution of Antoninus, and his ribs opened, and his bowels came out. After all, he was, as his master, put upon the cross where he yielded his holy spirit, and with him were put to death also forty-eight other persons. In Britain, the feast of Saint Mellytus, bishop and confessor. At\nThe feast of Saint Gregory, bishop and confessor, and that of Saint Crown, a virgin.\n\nThe feast of Saint Egbert, born in England, spent his life holy in other lands in preaching and pilgrimage. And the feast of Saint Wilfrid, archbishop of York, born in England of royal blood. At his birth, a pillar of fire was seen, so that the whole house seemed on fire. He was ever virtuous from youth and continued in singular perfection, performing many miracles. The influence also of Saint Juve. At blessed be the feast of Saint Deusdedit, an abbot. At remember the feast of Saints Bovo and Dodila, both virgins. And the feast also of many others {etc}.\n\nThe twenty-fifth day of April. At Rome is the great Lenten procession and ceremony to the church of Saint Peter. At Alexandria, the feast of Saint Mark, the evangelist, who was disciple and interpreter of Saint Peter. He was urged by many petitions of the Christians to write the Gospel and life of Jesus, and when they had received and approved the same Gospel, he did so.\nwent into Egypt and was the first to preach Christ's teachings in Alexandria. There he ordered a church and was taken by the infidels and subjected to cruel tortures, which he endured with the help of angelic revelations and later, by our Savior himself, who called him to the celestial kingdom in the eighth year of Nero the emperor. At Siculus, the feast of Saints Eudoxia and Hermogenes.\n\nThe feast also of Saint Adelbert, bishop and martyr, a noble man raised in virtue and educated under the archbishop of Parth\u00e9nope. After his master's death, he was called to the emperor's court and made a knight. However, by divine revelation, he was called back to religion and became bishop of Prague. A holy man and diligent in preaching, especially to the infidels, he was put to martyrdom by them in the end. The feast also of many others. {etc}\n\nThe twenty-fifth day of April. At Rome, the feast of Saint Cletus, the second pope after Saint Peter, who ruled and\n\n(Note: The text appears to be incomplete and contains some errors, but no major cleaning is necessary as the text is still largely readable and understandable.)\nThe church was governed for 12 years; was in the persecution of Emperor Domician, put to martyrdom. At Rome also, the feast of Saint Marcelline, bishop, who had well governed his church for 9 years and 4 months, was in the persecution of Emperor Diocleian, put to death, along with Saints Claudius, Cyrine, and Antoninus. In that time, a great persecution, so that in one month, 15,000 Christians were put to martyrdom. In the freshest of Pontus, at the monastery of Centule, the feast of Saint Richeary, a priest and confessor.\n\nIn the isle of Sardinia, the feast of Saint Lucifer, bishop of Calaritan, wrote a book against the heresy of Arius, and sent the same book to Emperor Constantine, who was of the same opinion, by whom he was put into exile. After his death, he greatly edified the Church of Christ; of whom Saint Jerome wrote. The feast also of many other holy saints, Marcellinus, Coefus, and Virgins.\n\nThe 27th day of April. At Rome, the deposing of Saint Anastasius the pope.\nIn Nicomedia, Saint Jerome frequently expressed regret that the world was not worthy of his life for long. During the persecution of Diocleian, at the feast of Saint Anarchy, a bishop and martyr, Jerome and most of his flock were put to death. Some were beheaded, some maimed, some burned, some manacled and cast into the sea, and some killed by various other cruel tortures. In Sicily, at the feast of Saints Castor and Stephen martyrs,\n\nAt Altinum, the feast of Saint Liberalis, a confessor of high perfection and one who had revelation from angels. At Civitane, the feast of Saint Pule, a lector in order, who suffered passion for Christ during the persecution of Diocleian and Maximian, the emperors. The feast also of Saint Ancharia, a man of marvelous sanctity, and that of many other holy saints, martyrs, confessors, and virgins.\n\nThe twenty-eighth day of April. At Ravenna, the feast of Saint Vitalis, a martyr, because he buried the dead with due reverence.\nThe body of St. Ursula was taken by Tribune Paulin and buried quickly after being tortured and subjected to many torments. At the feast of St. Theodora, a virgin who refused to sacrifice to idols was sent to a brothel. St. Didymus, inflamed with heavenly zeal, forcibly and powerfully roused her and afterwards put her to martyrdom. The feast of Saints Affrodose, Carilyppe, Agapy, and Euseby, all martyrs, is celebrated at Padua. The feast of St. Valerian, wife of St. Vitalis, was taken by the infidels on her return home and put to death. At Trever, the feast of St. Latrocinus, a martyr, born in Spain, came into Gaul and there sowed the seed of Christ. He was put to death by the tyrant Maximian in the time of Emperor Theodosius I. The feast of many other saints also takes place.\n\nThe twenty-ninth day of April. At Paphos.\nThe feast of Saint Titus, disciple to Saint Paul, whom he frequently remembers in his epistles, calling him his most dear brother and fellow in the service and bondage of God. In Numidia, at a village near Circen, the feast of Saints Agapitus and Secundinus, bishops and martyrs, suffered death in the persecution of Emperor Valerian, and with them also suffered death Saint Emilian, a man of war, Saint Terull and Saint Antonia virgins, and an unnamed woman with her two children, Twyncles. At Millen, the feast of Saint Peter, a martyr, one of the order of Friars Preachers. In Britain, the translation of Saint Edmund, king and martyr.\n\nThe feast also of Saint Wilfrid the Younger, who was also archbishop of York. The feast also of Saint Wulfhade, a martyr, and of Saint Leo, a bishop in Greece, of singular holy life, and of great miracles, and in his death many more. The feast also of Saint Robert, founder of the Order of Cistercians, called the white monks, he was previously abbot.\nof the monastery of Molysme, because he desired to live a harder life, he took twenty of his most holy monks and went to a wilderness called Cistercium. With the authority of the archbishop of Lyons and the bishop of Cahors, and with the help of Duke Odo of Burgundy called Odo, he built a monastery there and began the order of the white monks. After he returned his own monastery to the same perfection and many other monasteries, and was known for many great miracles.\n\nThe feast of Saint Marian, a lay brother and a monk of Bituridge, who was a herdsman and kept the monastery's beasts, is also celebrated. He saved a wild boar from hunters who chased him, and followed the holy man obediently as a tame dog throughout his life.\n\nThe thirty-third day of April. At Lambesitane, the feast of Saint Marian, a lector in the order, and Saint James, a deacon, who were imprisoned and comforted by divine revelation, and then endured many cruel tortures.\nwere slain by the sword and many other Christians. At Sanctanas, the feast of Saint Eutrope, a martyr whom Pope Clement made a bishop and sent to Frauce, where he converted many and performed many miracles, and after his death for the faith of Christ he was beheaded. In England, at London, the deposition of Saint Erkenwald, bishop of the same city, a man of great holiness in life and miracles more famous and honorable.\n\nThe feast also of Saint Zosimas, an abbot in the parties of Palestine near Egypt, a man of high perception and a great laborer in seeking out strange places and unused deserts, in which search and labors he found Saint Mary of Egypt and buried her as shown on her day, and after he returned to his monastery where he remained in most holy life and great miracles. The feast also of many other holy saints, martyrs and others.\n\nMay 1. In Egypt, the feast of the prophet Jeremiah, a martyr of the old testament.\nmurdered with stones thrown upon him in a great heap, and died at a place called Taphnas. The feast also of the holy apostles Saints Philip and James; the former, after converting nearly all the land of Syria, was put to death in Asia at Hierapolis, and is said to have said, \"James, the brother of our Savior Jesus, was cast down headlong from a high place near the temple in Jerusalem, and his neck was broken, and he was buried there.\" In France, in the freshest part of Vienne, the feast of Saint Andeole, a subdeacon, whom Policarp sent from the eastern parts into France with diverse other companions to preach the faith, was taken by Emperor Severus and cruelly scourged with thorny bushes and branches. He was then put in harsh prison, and at last, after much affliction, was sawed in two crosswise with a saw of hard wood, and thus ended his martyrdom. At Sedunens, the feast of Saint Sigismund the king. At Austrace, the feast of Saint Orient, a bishop.\nThe feast of St. Amatus, a bishop and confessor, at Antioch. In Britain, the feast of St. Thorlemain, a bishop.\nThe feast also of St. Baruch, the prophet, whose disciple and scribe was the prophet Jeremiah. The feast also of St. Walburga, or St. Gauburga, a virgin and abbess, born in England, of singular sanctity and great miracles. The feast also of St. Magnus, king of Norway, who was of high and marvelous perfection in all his life, whose soul at his death was seen by vision carried and conveyed by angels into heaven. The feast also of many other holy saints, Marcellus, Confessor and Virgin.\nThe second day of May. The feast of St. Athanasius, bishop of Alexandria, a confessor, who composed the psalm Quicumque vult, and many other notable works for the confusion and destruction of heresies, for which he suffered remarkable persecution.\nIn the nearby world, the holy convening of various realms, kingdoms, and countries, princes, lords, and the universal population were incited against him. War parties were laid in wait for him, and most fiercely against him were the great heretics called Arianists. He barely escaped, continually fleeing from place to place throughout the world. Yet, in no place could he find safety, notwithstanding that God preserved him for the enhancement and continuance of the faith and the education of many people. At last, after many victories of patience, he found peace in Christ, under the reign of emperors Valentinian and Valens, when he had been a priest for 45 years. The feast also of Saints Saturninus and Neopolitan martyrs, who were murdered in prison.\n\nAt Taras, the feast of Saint Florentius, a bishop, and of Saint Vindemius, a noble preacher, and of singular sanctity and many miracles. The feast also of Saint Sycharis, a martyr, and of many other saints.\nThe third day of May. At Jerusalem, the discovery of the holy cross by Saint Helena, queen and mother, presented to Emperor Constantine. At Rome, in Numidian street, the passion of Saints Alexander, pope, and Euence and Theodole, priests; all subjected to many cruel tortures and beheadings. Feast also of Saint Juvenal, bishop and confessor.\n\nThe feast also of Saint Sophronius, confessor; a man of great learning in Greek and Latin; translated the Psalter and the prophets from Latin to Greek, following the same copy that Saint Jerome made and had translated from Hebrew to Latin; and after he went into the wilderness and lived as a hermit in holy contemplation all his life. Feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe fourth day of May. In Palestine, at Gaza, feast of Saint Silvanus, bishop of the same city; he was put to death during the persecution of Emperor Diocletian with many others.\nAt Jerusalem, the passion of Saint Quiriac, bishop, who was the same Judas found and showed the holy cross by Saint Helena and was put to death for the faith of the same by Emperor Julian. In favor of metal, the feast of the forty martyrs, all headed for Christ. At Nicomedia, the feast of Saint Antonia, a martyr, who was hanged by one arm for three days and kept in prison for two years afterwards, and was then burned. At Oricoripus, the feast of Saint Florian, a martyr, who was tied by the neck to a millstone and cast into the waters of Anias. At Antisiodorus, the feast of Saint Coreas, a deacon.\n\nAt Jerusalem, the feast of Saint Ammon, covered by Saint Quiriac and put to death with him. And the feast also of Saint Anne, mother to the same Saint Quiriac. The feast also of the holy virgin Saint Herina, daughter of Emperor Lycinus, who, in her sixth year, was enclosed in a tower by her father because of her beauty, with twelve others.\nA virgin had never seen a man, but only her teacher and schoolmaster. When she was twelve years old, after a revelation, she forsake the idols and prayed to Christ. An angel taught her his faith and brought a priest to her, by whom she was baptized. When her father learned of this, he subjected her to terrible tortures in which he himself was killed. She raised him from death through prayer and converted both him and her mother. Then her uncle, this virgin's brother, subjected her to cruel tortures, in which he was also killed. His son and heir did the same, and he too was killed, thus converting 38 people. After this, another king devised new terrible tortures, which she endured without harm and converted him. After him, another king was baptized with his entire realm, and she converted many diverse countries. At the last, she was enclosed.\nin a cause of stone, like a sepulcher, and there died and is accounted for a martyr. The feast also of twenty martyrs who were put to death at the castle of Lauryake. And the feast of other twenty martyrs, who were common laborers, and in the time of St. Gregory, the first pope of that name, were put to death by the Longobards for Christ. The feast also of St. Monica, mother of St. Augustine. And the feast of many other saints.\n\nThe fifth day of May. The ascension of our lord and Savior Jesus Christ, in which day (his apostles beholding with clear and open sight), he, as a victorious champion after his glorious resurrection, did ascend above all heavens, and so opened to us the gate of everlasting life. At Alexandria, the feast of St. Euthemius, a deacon who died in prison. At Thessalonica, the feast of St. Hyren, St. Pergryne, and St. Heren martyrs who were burned. In Frauc\u00e9 at Arelatens, the feast of St. Hilary, bishop and confessor, a famous man of singular virtue. At Vienna the feast of\nSayt Nicetes, a bishop of great holiness. At Antisiodor, the feast of Saint Iouinian, a martyr and a lector in order. The translation also of Saint Auden, done by Saint Ausbert, a bishop, by which translation he was held in a great burning fire.\n\nThe feast also of Saint Gotard, a bishop and confessor, of great fame. He was first an abbot, and afterwards, by the emperor Henry, was promoted to be a bishop, which he accepted by the revelation of our lady, and was distinguished by holy life and many miracles. The feast also of Saint Fortunatus, a bishop and confessor, and of Saint Triphon, a child and a martyr, of great miracles. The feast also of Saint Apollin, a confessor and an abbot. And the feast of many other holy saints, martyrs and virgins.\n\nThe seventh day of May. The feast of Saint John the Evangelist, called Portlatyn, because on that day, by the commandment of Emperor Domician, he was brought to Rome from Ephesus where he was in exile, and in the presence of the senate, he was put into a tonne.\nAt the gate called Portlatyn, a man was boiling oil before it. However, since he escaped without harm or injury, the people made a feast, which is still kept solemnly to this day at Antioch. According to Saint Ignatius, the first bishop of that city was ordained by the apostles, and in the same place, he suffered martyrdom for Christ's faith. The feast of Saint Euod also marks this event. In Antioch, the feast of Saint Lucius, the first bishop of Cyrene, was instituted and ordained by the apostles, as Luke mentions in the Acts of the Apostles. In Africa, the feasts of Saints Heliodorus and Venustus, along with other martyrs numbering seventy-five, are celebrated.\n\nThe feast of the great scholar and learned man, Saint John Damascene, is also observed. Born a Jew, he was converted in his youth and remained a virgin throughout. While in religion, he had deep devotion to our blessed lady and wrote many works in her praise. When his hand was cut off, he lamented that he could no longer write about her. She appeared to him and brought him a new hand.\nThe same dry hand, which long hung on a wall and was worn threadbare, she joined to his arm, and he was whole. Afterward, he wrote many works of divinity and lived a holy life with great miracles. The feast also of Saint Domicyll, a virgin and martyr, who was of noble birth, a niece of Consul Flavius Clement, was veiled and consecrated by Pope Clement, and after being exiled for Christ to the island of Poncie with many other holy virgins, they suffered many afflictions. At the last, when she had converted many people through her holy doctrine and miracles, she was burned, along with her two holy virgin companions, Saints Eufrosyn and Theodour. The feast also of Saint Juvenal, a martyr. At Nicomede, the passion of Saints Flavian, August, and Austustyn, all brothers and martyrs. The deposition also of Saint John Beverley.\nThe archbishop of York.\n\nThe same day is also the feast of Saint Stephen and Saint Lawrence, joined together because, by the emperor Theodosius the younger, their two bodies were miraculously joined at Rome. The apparition of Saint Michael and the feast of Saint Raphael the archangel, the sure helper and succorers of all sick and traveling persons. The feast of Saint Leodegarius, bishop of Saint Martin's in London, was a godly father to Queen Bertha, daughter of the king of France, and wife to King Ethelbert of England. A devout and faithful lady, she, by the counsel of the said bishop, had all her servants and household baptized, even though the land was pagan, and they heard mass and God's service at Saint Martin's beforehand, where the said bishop, through his holy preaching and great miracles, converted many persons to Christ. The feast of Saint Serenus, a confessor, and of many other saints.\n\nThe eighth day of May. At Milton, the feast of\nSaint Victor, who was baptized in youth and always a true Christian, was a soldier in the emperor's wars when he was commanded to sacrifice to idols. He utterly despised them for which he was scourged and then boiling lead was poured upon his body. After enduring many other pains, he suffered without complaint and was ultimately beheaded. In Egypt, the feasts of Saints Stephen and Victor are celebrated. In the golden mouth, the dedication of Saint Michael's church the archangel is observed.\n\nIn Ireland, the feast of Saint Catald, bishop, is celebrated. He performed many notable miracles. When he was born, by chance his head fell upon a marble stone and entered it as if it had been wax. The imprint of his forehead remained there forever. This marble was in the open field, and the water that fell into that hollow imprint healed all manner of sicknesses or sores. His mother, in pain from carrying her, died there, and the child arose upon his feet and took her in his arms.\nThe she returned and was whole. He raised also three other persons from death and performed many miracles, converting many to Christ's faith. The feast of St. Indrake, a king of Ireland, abandoned all his royalty and went to Rome with his sister St. Dominique, along with diverse others, living a private life full of sanctity and miracles, and at the last, martyred for Christ's faith. The feast also of many other saints.\n\nThe ninth day of May. The translation of St. Andrew the apostle, when his holy body, with the bones of St. Luke the evangelist and the bones of St. Thome disciple, were brought from Achaia to Constantinople by Emperor Constantine. At Rome, the feast of St. Hermen, whom the apostle Paul remembers in his epistle to the Romans, a holy man of great perfection. At Nazianz, the feast of St. Gregory, bishop, called by surname divine for his great and noble learning. To whom St. Jerome was a disciple, and he writes of him that.\nWhen he had made many clerks through teaching and greatly educated through preaching, he resigned his bishopric and lived the remainder of his life in religious exercise as a monk in prayer and contemplation. The translation also of Saint Nicholas, bishop and confessor, from Myra to Bari. In the castle of Windsor, the deposition of Saint Bertine, a confessor.\n\nThe translation also of Saint Jerome, who was translated twice. The first time by Saint Cyril on Trinity Sunday. His holy body was then found whole and of marvelous odor and sweet smell by which fifteen blind persons were restored to sight and three persons were delivered from devils. And the son of a poor widow was there in the crowd and was murdered three days before, whom she cast into the grave where the body of Saint Jerome had been. And forthwith he arose whole. This thing was perceived by a husbandman three days before, who had buried his son, and he ran and brought him there and laid him in the grave.\nsame grave / and he received life / and went forth whole. Many other miracles were done in that translation / and yet, his holy body was found again in the same grave the morning after / and a command given by his own revelation to rest a while / and so it did until his own revelation. Also, it was translated to Rome / where it remains in the church of St. Mary Major. At Verona, the feast of St. Metron, a confessor, he dressed himself with a lock and cast the key into the sea, having received a token by revelation / that when the key was found, his sin would be clearly forgiven / which key, a little before his death, was found in the belly of a fish and soon after he departed to our Lord. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nMay 10th, the feast of St. Jobs, the holy patient prophet. At Rome, in Latin Street, the feast of St. Gordian / it was headed / and with him, St. Epimachus.\nIn Rome, under Emperor Julian, the feasts of Saint Caliplatus, a priest, and Saint Pammachius, consul of Rome, along with his wife and child and forty-one persons from his household, were celebrated. Saint Symmachus, a noble senator, and all of them suffered death. Their heads were displayed at various gates of Rome as examples to Christians. In Rome, in the Latin Street, at a place called the Hundred Halls, the feasts of Saints Quart and Quintus the martyrs were celebrated.\n\nIn Ireland, the feast of Saint Congall, a holy abbot, was observed. His birth was foretold by revelation sixty years before to Saint Patrick and to another bishop many years before. At his baptism, a well sprang up, and a blind priest was restored to sight. He grew to great perfection and raised ten or twelve persons to life. He had revelations and performed many great and wonderful miracles. The feast of Saint William, born in England, a holy man, was also celebrated.\nThe 15th of May. At Rome, in Salary Street, the feast of St. Athymes, a priest and martyr; a noble preacher and of many miracles. When he was cast into the Tiber for Christ, an angel brought him back to his own church and there he preached; afterwards he was taken again and beheaded. At Vienna, the feast of St. Mamert, bishop and confessor; he ordered the solemn Letany to be sung before the Ascension. In Britain, the feast of St. Frumentius, king and martyr, and the feast of St. Mahel, abbot of Silbury, and the feast of St. Montanus.\n\nAt Lyingon, the feast of St. Gengulf, a holy confessor and of great miracles. He was killed by a clerk who kept his wife in adultery; his wife, who mocked the miracles and the holiness of her said husband, avenged herself by speaking every Friday (on that day he was killed) at every word.\nHer mouth stank; a person nearby mocked those in her presence, setting a poor example for holy persons. At Tergest, during the feast of Saints Prima and Mark, a priest and a deacon, who were martyred under Emperor Adriane, were subjected to cruel martyrdom, along with Saints Jason and Celian. The feast also honored many other saints.\n\nThe twelfth day of May, in Rome, in the Ardeatine Street, the feast of Saints Nereus and Achilles was celebrated. They were baptized by Saint Peter and exiled to the island of Ponza for their faith in Christ. In Rome, in the Aurelian Street, the feast of Saint Pancras, a martyr, was observed. In his fourteen years, he endured many tortures at the hands of Emperor Diocletian, and was ultimately beheaded. The feast also honored Saint Denys, his natural father and a man of singular virtue. In Cipres, the feast of Saint Epiphanius, bishop of Salamis, was celebrated.\n\nThe feast also honored Saint Philip, the first Christian.\nEmperor/ and his son Saint Philip, both emperors, were converted to Christianity by Saint Ponce and baptized. After they both were martyred by Emperor Decius, their servant, through false betrayal. The feast also of many other holy saints, martyrs, and virgins.\n\nMay 14, The feast of our lady called Saint Mary at the Martyrs. Dedication of a church that Pope Boniface VIII consecrated in the worship of the Virgin Mary and all martyrs. The feast also of Saint Mucus, a priest, who was subjected to many tortures first at Amphipolis and later at Byzantium, where he was beheaded. The feast also of Saint Servace, a confessor and bishop of Tongeren. For his merit and holiness to be known, God showed this miracle: although a hard frost and snow covered all the countryside, his grave was never wet nor overflowed nor hidden until the citizens had built a church over it. And many others.\nmiracles were performed there. The feast also of Saint Boniface, the first pope of that name, for whose election there was a system, but he obtained it and ruled well. He ordained that no woman should handle the chalice or corporal, and that no bondman should be priest, and he instituted many other good statutes. He was called the meekest man on earth and most pitiful. The feast also of another Saint Boniface, the fourth pope of that name, instituted that the chief seat and church of Christianity should be at Rome, as it had been at Constantinople before, and obtained from Emperor Phocas the temple in Rome called Pantheon, which was of all idols, and made it the church of all saints, and instituted its feast, along with many other good statutes. The feast also of Saint Hilary, an abbot, who, in the 14th year of his age, left the world and was brought by an angel to a hill called Mount Emile. There, at the age of 20, he built a church and expelled a devil from a nobleman. After him, it was a monastery, and there he lived.\nThe age of 84 years old, the angel revealed to him that he should make his own grave three days before his death, and so he departed, filled with miracles. The feast of St. Onesimus, a confessor. In Ireland, the feast of St. Maeldoge, a confessor, and the deposition of St. Marcellian, a confessor. And the feast of many other saints.\n\nThe fourteenth day of May. In France, at Cyme, the feast of St. Ponce, a martyr. He converted two of the emperor's sons through his holy preaching and wise doctrine. Under Emperor Valerian and Galienus, he was put to martyrdom. In Sicily, the feast of St. Victor, a martyr, and of another woman saint called St. Crown. She beheld the constancy of St. Victor in his torments and prayed and blessed him. Afterward, she saw two crowns coming down from heaven, one sent to St. Victor and the other to her. She openly showed this vision before all the people, for which she was sawed in half between two stocks, and St. Victor was beheaded.\nThe feast of Saint Pachomius, who built many monasteries in Egypt and wrote a rule for his monks, having learned it from the revelation and ending of an angel. He was a great preacher and performed many miracles. The feast of Saint Boniface, a martyr who was put to death in Tarsus but was buried in Rome at the monastery of Fominalis. The feast of another Saint Boniface, a bishop who performed many miracles in his childhood and later as bishop, and was a great alms-giver. The feast of Saints Felix and Fortunatus, martyrs and natural brothers, who both headed together. At Mutton, the feast of Saint Barbary, a martyr who was a noble duke and, by Emperor Julian, was subjected to many cruel tortures. In which he converted many people, specifically a duke called Saint Vacces, and two knights, Saint Almacis and Saint Denis, who all headed before him. The feast of another Saint Pachomius, a monk of Sythia, a holy man.\nThe feast of Saint Theodore, an abbot, and of Saint Orosius, another abbot and both disciples, is celebrated in Ireland. In Ireland, the feast of Saint Carthage, a bishop, is observed. He had a revelation before his birth and performed many miracles as a child, curing many people of all kinds of diseases and raising three people to life. After becoming a bishop, he went to another country with 600 and 40 monks, who crossed a great water by his blessing and walked over it dry-footed, in the manner of the children of Israel. The feast of many other saints is celebrated: Marcellus, Coefus, Virgil.\n\nThe fifteenth day of May. At Rome, the feast of Saints Torquatus, Theophilus, Secundus, Judascyra, Cecilia, Eusebia, and Eufrasia is observed. They were all made bishops by the apostles and sent to Spain to preach. Wherever they converted people innumerable in various cities, they were all divided (died). They died as confessors in various places.\nThe feast of St. Isidore, a martyr, is in his church where the same pit remains in which he was drowned, from which many people have been cured. At Lamasate, the passion of St. Peter and St. Andrew martyrs, and the feast of St. Paul, a martyr, and of a holy woman called St. Denise.\n\nThis day after some authors is remembered the feast of Pentecost and of the Trinity. In England, the feast of St. Brithyn, who was a deacon to St. John of Beverley, by him was made abbot of Beverley, which monastery the same St. John founded, and in which lies shrined, and with him this holy saint his disciple. The feast also of St. Sophia, a man of many miracles. And the feast of many other saints, mar. {etc}\n\nThe 15th day of May. In the province of Isauria the feast of St. Aquilinus and St. Victorian, whose holy acts are recorded in the legend. At Antisiodorus, the feast of St. Perigord, who was the first bishop of that city, and there for Christ's faith was headed. In the territory\nThe feast of Saint Maxima, a virgin of holy life. In Ireland, the feast of Saint Brendan, a priest and an abbot, known for many great miracles. The feast also of Saint Colman, or Saint Carantoke, a king's son of England, who devoted himself to virtue from youth. When his father grew old, he wanted to resign his crown to him as his heir. He then slipped away privately and disguised himself as a poor beggar. In prayer, he asked the Lord to guide and direct him. An angel in the form of a dove appeared to him and led him to a solitary place where he lived in great holiness. Afterward, the same angel, still in the form of a dove, brought him to Ireland to visit Saint Patrick. From there, he went to many places where he performed great miracles and greatly edified the faith, and he died blessedly. The feast also of Saint Fidelis, a man of singular sanctity, and the feast of many other holy saints, martyrs.\nThe 23rd day of May. At Tuscia, the feast of Saint Torpe, a great officer under Nero the emperor, who was a Christian, was subjected to scourging and put before wild beasts, as well as numerous other tortures, and ultimately beheaded. His day of depositioon is the 29th of April, and it is still observed as such by the Church. At Niedune, the feast of Saints Eracly, Paul, Aquilinus, and two unnamed others. The translation of Saint Bernard also took place.\n\nAt Papies, the feast and translation of Saint Syriac Bishop of the same city; in this translation, many people were raised from the dead, the blind restored to sight, the dumb and lame healed, and many other miracles were displayed. The feast also of Saints Felix and Fortunatus, martyrs, and of many other holy persons.\n\nThe 18th day of May. In Egypt, the feast of Saint Dioscorus, a lector in the order, who was subjected to many tortures. His nails were torn from his fingers, and his body was mutilated.\nenflamed with boiling oil; in which flame came down a light from heaven that was much comfort to him, and to his tormentors so frightening that they fell down dead. The translation also of Saint Helen, queen and empress. The feast also of Saint Felix, bishop and martyr, who was put to death by Emperor Maximian at the city of Spalatens.\n\nThe feast also of Saint Mary, whom Saint Dioscor took by force from certain infidels who would have devoured her. The feast also of the prophetess Sophonia. At Cameryn, the feast of Saint Venusia, a martyr, who by Emperor Decius suffered many tortures, and at the last was killed by the sword. The feast also of many other holy saints, Marcos and Virgins.\n\nMay 19th. At Rome, in the Appian Street, the feast of Saint Calocerus, who was chamberlain to Emperor Decius, and of Saint Perthamy, captain of his guard, both enchanters and martyrs, who because they would not deny their faith.\nNot offered a sacrifice to the idols, they were both put to death. In England, at Canterbury, the feast of St. Dunstan, an archbishop of many great graces and a great founder of monasteries, was highly revered. Through his high doctrine and singular virtues, he greatly honored the Church of England. He died in old age and was buried at Christ's Church, where he performs many miracles. At Rome, the feast of St. Potentian, a virgin, is celebrated. She suffered many afflictions and troubles for Christ and was a great almswoman. The feast also of St. Prudent, her natural brother, is celebrated. He was a disciple of the apostles, baptized by them, and followed their doctrine faithfully.\n\nIn Alexandria, the feast of St. John the Martyr is observed. He was originally a pagan named Nemesius and a duke under Emperor Maximian. By his command, he pursued the Christian people in the manner of St. Paul during the persecution. Christ overthrew him, as He did Paul, and converted him.\nafter he pursued the infidels and destroyed many of them. At last, he was taken and put to various tortures, in which he converted many people and performed great miracles. His holy body was translated from Alexandria to Constantinople and then to Venice. The feast also of Saint Celestine I, the first pope of that name, ordered a verse to be said with the office of the mass and in one sense he condemned many heresies and confirmed our true faith: that in Christ there was one person and two natures, and that our blessed lady should be called and revered as the very mother of God, with many other holy statutes. The feast also of another Celestine, the fifth pope of that name, was a holy hermit. When the see of Rome and the papacy had been vacant for two years and more, he was elected against his will and was of holy life. The feast also of Saint Celestine III, a monk, as Saint Vincent writes, was a man of singular sanctity. The feast also of Saint Yves, a priest of high perfection.\nMany miracles were visited by angels, and he fed a great multitude of people with one loaf of bread. He had a revelation of his death, and there were many other notable miracles. The feast also of many other holy saints.\n\nThe twentieth day of May. At Rome, in Salary Street, the feast of Saint Basil, a virgin and martyr, also called Saint Babylas. Of noble birth, she was betrothed to a nobleman, but for Christ's sake she forsook him. After enduring many torments, she was killed by the sword. In France, at Nemausus, the feast of Saint Babylas, a martyr, who for his faith was put to many tortures. In Bulgaria, the feast of Saint Austregesila, a bishop and confessor. In England, the feast of Saint Adelbert, king and martyr. His holy body lies at Hereford, and his head at Westminster.\n\nThe feast also of Saint Eustace and his wife Saint Theophania, and of Saint Agapetus and Saint Theophilus. Saint Eustace was a noble and chief captain under Emperor Trajan. And upon a certain occasion, as he was hunting, he saw a crucifix between the antlers of a stag, which he took as a sign and converted to Christianity.\nThe day he hunted a wild heart. Our savior Christ appeared to him between the horns of the heart and converted him, baptized him and his wife and child, and showed him he would be severely tested. And so he was. He lost all his servants to pestilence and all his goods robbed by thieves. His wife was taken from him by force, and both his sons in his sight carried away by wild beasts. He (as Job) was left alone, and willingly kept beasts in great poverty for a long time. Yet, at the last, God restored him to his wife, child, goods, and honors. And after that, they were all put to martyrdom by Emperor Hadrian.\n\nThe feast of St. Bernardo, a gray friar of great learning, built more than fifty monasteries from the ground and reformed many more. The feast of his disciple St. John Capistrano, a holy man, and of many others.\n\nThe twenty-first day of May. In Mauritane at Cesariens, the feast of St. Timothe.\nSaint Pola and Saint Euthyke, a deacon, along with all martyrs, put to death for preaching the faith. At Cesarea in Cappadocia, the feast of Saint Polycarp, Saint Victor, and Saint Donatus. At Cordoba, the feast of Saint Secundinus, a martyr. In Britain, at Finthall, the feast of Saint Godric, a confessor.\n\nThe feast also of Saint Constantine the emperor, who endowed the church with large possessions and ordained it to be forever in the pope's honor above all princes and the world subject to him, of whose courage and noble acts is largely written in the life of Saint Sylvester. The feast also of Saint Hospice, who enclosed himself in iron as though he had been a prisoner and there kept great abstinence, and had the spirit of prophecy, and did many miracles. The feast also of many other holy saints, martyrs and virgins.\n\nMay 22nd. In Africa, the feast of Saints Cascius and Emilian (as Cyprian writes in his book of the fall of martyrs), were put to martyrdom by the fire. At [unknown location]\nThe feast of Saint Juliana, a virgin who was martyred by the passion of the cross. At Antioch, the feast of Saint Helena, a virgin. At Rome, the feast of Saints Saturninus and Tymothe.\n\nThe feast also of Saint Auson, a bishop and martyr, who was slain by the Vandals. And the feast of Saint Roman, a monk, who was abbot to Saint Benet, and first clothed him in the habit of that religion. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe twenty-fourth day of May. At Lyon, the passion of Saint Desire, a bishop and martyr, who offered himself up for his flock and people to the Vandals, and was put to death with many of his own spiritual children. At Spain, the feast of Saints Thyge and Basil, bishops.\n\nAt Lyons in France, the feast of another Saint Desire, a bishop and martyr, a man of glorious fame and notable miracles. At Nicomedia, the feast of Saint Theophompus, a bishop and martyr, who was put to many tortures and sorely assailed by a witch by Emperor Diocletian.\nThe feast of Seneses, a convert and baptized necromancer; and with him was put to martyrdom. The feast also of Saint Antidy, a bishop and martyr of great holiness; in a vision, an evil spirit showed to his prince and to the other company of demons how he had brought the pope into a deadly sin, whereabout he had labored for many years. Then this holy saint charged the same spirit in the name of Christ to bring him to Rome, where he reformed the pope to penance, and then returned to the same demon. The feast also of many other saints, martyrs {etc.}.\n\nThe twenty-fourth day of May. At Antioch, the feast of Saint Manahen, a noble doctor and a prophet of the New Testament. The feast also of Saint John, who was wife to Herod's procurer, as is remembered in the gospels, that he should not meddle against Christ. At Rome, the feast of Saint Vincent, a martyr. In France, at Nantes, the feast of Saint Donatian.\nThe feast of St. Rogatian martyrs, for Christ's faith, were hardly imprisoned and afterwards hanged on a gibbet. Their flesh was torn with hooks and pierced in the body with lances, and at last beheaded. At their festival, St. Zoell, St. Syrule, St. Felix, St. Sylvan, and St. Dyod, all martyrs, are commemorated. The translation also of St. Dominic, confessor.\n\nAt Rome, the feast of St. Anolin, keeper of the prison under Almachius, when St. Urban was committed to his ward, was converted, along with three other great captains, and all in prison were baptized. The next morning, when the matter was known, they were all put to martyrdom. The feast also of many other holy martyrs, confessors, and virgins.\n\nThe twenty-fifth of May. At Rome, in Numentan street, the feast of St. Urban Pope and martyr. By his holy preaching and doctrine, many people were converted, and many in the persecution of Emperor Alexander were put to martyrdom. At Milten, the feast of St. Denys, bishop and confessor.\nThe city of Capadocia was judged to exile and die there. His holy relics were preserved by Saint Basil the Bishop, and after by Saint Ambrose they were translated and enshrined. In Mafen at Dorostre, the feast of Saints Paschasian, Valencian, and two other holy persons, all martyrs together. In the freshest of Treccasyn, the feast of Saint Leo, a confessor. In Britain at the monastery of Milton, the feast of Saint Aldhelm, a bishop and confessor. The translation also of Saint Fructus, a confessor, and the first beginner of the Order of Friars Minor.\n\nThe feast also of Saint Nicetas, a martyr, slain by the Goths. His holy body was found by the leading of a star, and he performed great miracles. At Florence, the feast of Saint Zenobius, Bishop, there he raised two persons to life, and with many other miracles. At his translation, when his body by chance touched a dry tree in the winter, suddenly it brought forth fresh flowers and fruit. The feast also of Saint Mucus.\nAn abbot, once a pagan, was converted through repentance and of high perception, he consumed food only on Sundays, which was sent from God by an angel. He raised many people and saved many souls in various far countries. In a moment, in the twinkling of an eye, he could be in far countries wherever he wished. The feast of another saint, Muc the confessor and monk, was instituted on the same day. This was ordained by Pope Urban IV in the year 1264. The occasion for this was a pious and devout priest who was greatly tempted by doubt concerning the sacrament. On a certain day, he was uncertain about its reality.\nHe was at mass a little before the communion or receiving, in the breaking of the host, suddenly ran out quick and fresh blood, where the corpora were all wet and bloody, and it remains to this day among the relics at Viterbo, by the occasion (as is said), of the singer's devotion of the sacrament. The pope ordered the said feast to be kept forever on the next Thursday after Trinity Sunday, which was then the 25th of May. The feast also of many other holy saints, martyrs {etc}.\n\nThe 25th of May. At Rome, the feast of St. Eleutherius, pope and martyr. In Athens, the feast of St. Quadratus, disciple of the apostles, and in the persecution of Emperor Adrian, when the Christian people, out of fear, were fled and dispersed, he wisely gathered them together, and by his holy life and doctrine he fed them spiritually, and made a book of the defense of Christ's religion. At Rome, the feast of St. Symmachus, a priest.\nThe feast of all holy martyrs. The feast also of Saint Quadratus, a martyr, in whose shrine Saint Augustine's sermons were founded. At Tudertus, the feast of Saints Felicissimus, Eracly, and Paulyne. In the territory of Antisiodorus, the passion of Saint Prisca, a martyr, in whose death great multitudes of Christians were put. In England, the feast of Saint Augustine, bishop and confessor, also known as the apostle of England, as he was sent there by Pope Gregory and first preached the gospel and faith of Christ to the people. In the same island of England, the depository of Saint Bede, called the venerable priest and most holy doctor of England, whose wholesome doctrine is universally known, and his life and merits are openly apparent through his books and miracles. He died in the age of 78 years, on the same day that he desired, that is, the Ascension Day of our Savior, in the year of his incarnation 533, and after the death of Saint Gregory, 593.\nThe feast of Saint Hilde, a bishop of great merits, raised a child who died unbaptized and gave him the sacrament, naming him Adelbert. Afterward, they were both translated and shrined together as holy saints. The feast of Saint John, the first pope of that name. And the feast of Saints Theodore and Agapitus, both consuls of Rome, and of another Saint Agapitus, a noble man also of Rome, all martyrs put to death by Emperor Theodoric, of the Arian heresy. The feast of another Saint John, the second pope of that name, a holy man, who condemned the patriarch of Jerusalem, who was an Arian, and many others of that sect. The feast of the third Saint John, the third pope of that name, who did great honor to saints, built many churches, and was a great alms-giver, and of many miracles. The feast of many other holy saints, Marcellus and Virgins.\n\nThe twenty-seventh day of May. In Marsia at Doroscorens, the feast of Saint Iulius a martyr.\nthat was an ancient man of war / because he despised the idols and confessed Christ, he was beheaded. In France, at Arras the feast of St. Eutropius, a bishop / whose life and miracles were written by St. Vere and eloquently described by him. In the territory of Adarts, the feast of St. Ranulph, a martyr / of singular perfection and many great notable miracles.\nAt Raven, the feast of St. Symachius, a nobleman of Rome / and of his son in law St. Boethius, both martyrs put to death by Emperor Theodoric the heretic. The feast also of St. Maxence, an abbot of high merits / he was fed by angels / and raised the dead with many other miracles. At Rome, the feast of St. Symmachus, a priest / it was put to martyrdom by Emperor Antoninus with 21 other holy Christians. The feast also of many others.\nThe 28th day of May. At Rome, the feast of St. John the Pope / who, as St. Gregory writes, was long in prison / and at last put to cruel martyrdom with many others.\nAt Paris, the feast of Saint Germain, a confessor and bishop of the same city, whose holy life and miracles Saint Fortunatus, a priest, wrote about in an eloquent style. At Sardinia, the feasts of Saints Emylid, Felix, Priamus, and Luciane. At Carthage, the feast of Saint Charity, a martyr. The translation also of our holy mother Saint Birgitta.\n\nAt Lyons, the feast of Saint William, a confessor, who was duke of Aquitaine and of Provence, and a noble captain under King Charles of France. He obtained a great victory over the Saracens. For the swift progress of which he founded in Lyons two monasteries, one of monks, in which he himself was enclosed after his death, and the other of virgins, in which his two sisters were enclosed. He was ever a lay brother, most humbly obedient, and had no precedence, but did the most menial and communal service of any other, notwithstanding his former estate, and he was the founder, and he was of many miracles and had the spirit of prophecy. The feast also of Saint [...]\nLamfranc, an archbishop, a man of noble birth, and a great cleric, abandoned everything and became a monk in a poor monastery. Due to his sanctity, Duke William of Normandy called him to rule a monastery of his foundation. After Duke William became King of England through conquest, he compelled the said father, with the Pope's letters, to be the Archbishop of Canterbury. In this position, he faced much trouble and great labors, but he continued a holy life filled with miracles.\n\nThe twenty-ninth day of May. At Iconium, the feast of Saint Canon and his son is celebrated. They were cast upon hot sand, then onto a ravenous fire with oil poured over them, and fried in a pan. Afterward, they were hanged on a gibbet and, again, put back into the fire. Finally, their fingers and hands were beaten with hammers until they yielded their spirits to the Lord. The feast of Saint Canon also celebrates many other holy saints, martyrs, confessors, and virgins.\nThe feast of Sysynny and Saint Alexander, martyrs, was celebrated where they received the crown of martyrdom, as Saint Paul writes, in the parties of Ananyue. At the true feast of Saint Maximus, bishop and confessor, Saint Athanasius, bishop, received honor and gladness when he fled from the persecution of Constantine the emperor. In Aurelian Street at Rome, the feast of Saint Rusticus; and in Tiburtine Street at Rome, the feast of the Seven Brothers, all put to cruel martyrdom together.\n\nThe feast also of Saint Martyr, a lector, and a martyr, was celebrated with the aforementioned Saints Sysynny and Alexander. The translation also of Saint Nicholas from Myra to Venice, in which many great miracles were shown. And at the same time, the body of Saint Theodore, who was bishop of Myra before Saint Nicholas and a martyr, was translated. And the body also of another Saint Nicholas, who was godfather and uncle to this Saint Nicholas, and the next bishop before him, was saved.\nThe feast of the holy man of great holiness and many miracles, and one with the spirit of prophecy. The feast also of St. Coelf, St. Marcellus, St. Virgin, and St. Crispol, martyrs.\n\nThe 30th day of May. At Rome in Aurelian Street, the feast of St. Felix, pope, who had ruled for five years before being put to martyrdom by Emperor Claudius. In the tours of Sardinia, the feast of St. Gabin and St. Crispol, martyrs. The feast also of St. Hutbert, bishop and confessor.\n\nIn Antioch, the feast of St. Isidore and St. Palatine, martyrs, who suffered many cruel torments for Christ's faith. The feast also of many other holy ones {etc}.\n\nThe 31st day of May. At Rome, the feast of St. Perennella, a virgin of great holiness and many miracles, particularly in the curing of sick persons. An earl desired his wife, and she, given three days' respite from answering, dedicated herself to watching, fasting, and prayer. On the third day, she was communicated and yielded her spirit in fervent love to Christ her spouse. At Aquileia, the feast of St. Cance.\nSaint Cancian and his sister, a virgin, all martyrs, were of the kings blood of Assisi. For Christ, they were gathered together, and with them, Saint Proth, their schoolmaster. At the tours of Sidney, the feast of Saint Crescenciana, a martyr.\n\nThe feast also of Saint Theodosius, a confessor and emperor, greatly multiplied the religion of Christ and destroyed all idolatry. He vanquished his enemies more through fasting, prayer, and alms than by any host or army. He was very devout. By his might, Pope Damasus caused Saint Jerome to institute the service of the church as it is sung and said now, which before was never used in such a way. He was singular in meekness and obedience. When Saint Ambrose suspended him for a while and prohibited him from entering the church until he did open penance, note how the emperor did penance. He humbly took his penance and openly before all the people accomplished it with profound meekness and deep contrition. He prayed much.\nSaint Ambrose, known for his indifferent justice and many notable acts and miracles. The feast also of Saint Libertine, an abbot who was a disciple of Saint Honoratus. After his master's death, he bore one of his master's socks as a relic and placed it on a child who was ill. The child arose whole, he was a man of profound meekness and of augely callous patience, of whom Saint Gregory writes. [June. The first day of June. At Rome, the feast of Saint Nicomede, a priest and martyr. In Palestine at Caesarea, the feast of Saint Pamphilus, a priest, who in the persecution of Maximian, the emperor, was put to martyrdom. Of whose life, Eusebius, bishop of Caesarea, made three books. And Saint Jerome says he found certain volumes and books of his own writing, which he kept with more joy and pleasure, and for greater treasure than the riches of Cretes, who was the richest man in the world.\nAt Augusta Dune, the feast of Saint Reverian, a bishop, and Saint Paul, a priest and martyrs, were put to martyrdom, along with ten other Christians, by the prince Aurelian. In the monastery of Lirinens, the feast of Saint Capras, an abbot. At Trever, the feast of Saint Symeon, a confessor. At Rome, the feast of Saint Vincent, a martyr.\n\nIn England, at Ewsam, the feast of Saint Wystan, a king of the same realm and a martyr, was celebrated. He was treacherously slain by a tyrant who unlawfully intended to marry his mother, also planning to depose him from his crown. The tyrant became mad after killing the king, and his holiness was shown openly. A pillar of marvelous brightness, stretching in length from the place of his martyrdom to heaven, remained for thirty days continuously. And every year, the same herb that the tyrant plucked from his head grew there anew among the grass, so firmly rooted that no man could pull it out or break it, and it always bloomed anew on the morrow.\nAfter they vanished, and many other miracles our Lord worked for Him. The feast also of Saint Quentin. At Rome, the feast of Saint Imbonis an abbot, and of many other saints {etc}.\n\nThe second day of June. At Rome, the feast of Saints Marcellyn, a priest, and Peter, an exorcist, in order of martyrs. These saints, by the judge Seren, were put in prison where they converted many people, and after were subjected to many cruel tortures, and at last beheaded. In France, at Lyons, the feast of Saint Foy, bishop of that city, and of Saint Zachary, a priest, Saint Satus, Saint Asterius, Saint Albin, and Saint Gatian, with other forty Christians, all (as the ecclesiastical story shows), put to death together. And of the same company was the holy virgin Blanche, who was subjected to great afflictions and many trials by flattery and fair speech for three days, and when by no means she would forsake Christ, she was cruelly scourged on the fourth day, and then broiled.\nafter the manner of St. Lawrence, and many other varied torments, and was last killed by the sword.\n\nThe feast also of St. Odo, a child to the infidels who came to England with Hingwar, but he forsook his parents and kin in his youth and received Christ's religion. He was a doctor and preacher of his faith, and bishop of Salisbury, and later archbishop of Canterbury. He boldly reprimanded the king and corrected him of many errors, specifically about austerity, and he performed many miracles. The feast also of many other holy saints. {etc}\n\nThe third day of June. In Campania, the feast of St. Herasmus, bishop and martyr. He was first scourged by Emperor Diocletian with statues and lead pellets, and afterwards roasted with rosemary, brimstone, pitch, lead, wax, and oil all boiled together, and then subjected to many other varied and horrible torments, which he conquered in Christ.\n\nAnd after that he was presented to Emperor Maximian and there put to new torments.\nIn Tuscia, the feast of Saints Pergentine and Laurentine, brethren and martyrs, were subjected to tremendous torments at the calling of our Lord Jesus and rendered their spirits to their hands. At Arcese, the feast of Saint Ives, a monk, was martyred by the sword in his twenty-seventh year. In the territory of Orl\u00e9ans, the feast of Saint Liphard, a priest and confessor. At Lyons, the feast of Saint Foy, a martyr, suffered cruel martyrdom in the age of eighty. The feast of Saint Nicholas, a confessor, whose surname was Pilgrim, was so called because he came from Greece in pilgrimage to Ravenna, a little distance from Rome, bearing a wooden cross on his back, barefoot and bareheaded, with simple and bare clothes, and with the same cross he went about the city and gathered.\nThe child of the city about him, through apples, figs, and such fruit given to him, and he ever sang Kyrie eleison, and the child repeated the same, and he never ate nor drank until night, and then only a little bread and water, and so he continued until his death. At Antioch, the feast of St. Jude, a priest of the same church, a man of great learning and holiness. In the parties of Sir, the feast of another St. Jude, a confessor of holy life and great miracles, and had the spirit of prophecy. In Ireland, the feast of St. Kenny, an abbot, found two women newly headed by thieves and robbers, and he set the heads onto the body, and they arose whole. Likewise, a man slain by many cruel wounds, with many other miracles, he had also the spirit of prophecy. The feast also of many other holy saints: Marcos, Cosmas, and Virgilia.\n\nThe fourth day of\nIune. In Syth at York, the feast of Saint Quirinus, a bishop / who, according to Pride, was tied to a milestone / and cast into a flood / where nothing standing by, he flowed and preached unto the Christians on the land / and greatly encouraged them unto martyrdom / and after by his own prayer, he drowned. At Niuedune, the feast of Saints Zotykes, Attalus, and Eutyches, martyrs. The depositions also of Saint Patrice, a confessor.\n\nThe feast also of the 44 martyrs / who were covered and put to martyrdom by Emperor Alexander. The feast also of many others {etc}.\n\nThe fifth day of Iune. The feast of Saint Boniface, a martyr / who in the city of Tarsus was put to martyrdom by emperors Diocletian and Maximian / but his holy body was buried at Latin Street in Rome. This holy saint, in his youth, was drowned many years in the stinking sin of lechery / but after by the inspiration of grace, he was contrite / and took great penance / and had that sin in abhorrence.\nfor ye loue of Chryst he wyl fully went to deth and suffred cruell martyrdom. The feest also of an other saynt Boniface a bysshop & mar\u2223tyr / borne in englond / from whens he went in to fryse\n londe to preche ye fayth of Chryst / where whan he had co\u0304uerted moche people / he was put to martyrdome / & with hym say\u0304t Eobanke a bysshop / with many other persones.\n\u00b6 At coleyn the feest of saynt Seueryne bisshop of the same cite / of whom was had reuelacion after his deth In egypt the feest of saynt Marciane / saynt Nitrand & saynt Appolyne martyrs. At cartage the feest of the thyrde saynt Boniface / bysshop of the same cite & a con\u00a6fessour of grete doctryne & synguler vertue. The feest also of many other holy sayntes / mart. confes. & virg.\n\u00b6 The .vj. day of Iune. the feest of saynt Philyp / one of ye fyrst .vij. deacons / a man of notable vertue & grete wonderous myracles / that dyed at cesary capadoce / & there lyeth buryed wt his two doughters / yt in ye newe lawe were {pro}phetes. In the londe of cecile at\nThe feast of the twenty martyrs, including Saint Arthemius, his wife Saint Candida, and his daughter Saint Paulyne, who were beheaded at Rome; Saint Amance and Saint Alexander, at Niedepin; Saint Vincent and Saint Benignus, who converted seven hundred people and were put to death with Saint Benignus, and many others who were later converted by Saint Vincent; and Saint Godwald, a bishop born of the noble blood of England, who, because of a singular perfection, signed his mitre, lived on a desolate rock, built a monastery there, and by miracle had a well of quick water, gathered C.LXXXVI monks. At the sea, he charged the sea at low tide in the name of our Lord to keep that place and never flow near the monastery.\nhad it grown for eternity, he healed the sick, raised the dead, with many other miracles, and had revelations of angels. The feast also of Saint Paul, bishop of the same city, at Constantinople, who, by the emperor Constancius, was exiled to Cucusus; there, by the treason of the heretics called Arians, he was murdered. At Cordoba, the feast of Saints Peter, bishop, Aven, and Jeremy, with other three persons, martyrs. The translation also of Saint Wolstan, bishop of Worcester, a man of singular sanctity. The translation also of Saint Servace, which was translated three times, and in every translation great miracles were shown. In Ireland, the feast of Saint Colman, bishop, of whom was made a revelation to Saint Patrick thirty years before his birth, a holy man, he raised a king who was slain by his enemies, and a king's son who was dead, and his own sister who was slain by robbers and thieves, and a virgin also who was devoted.\nThe feast of Saint Robert, born in the diocese of York, took the habit of religion in the monastery of Witby, and after being abbot of Saint Mary's of York, built a monastery in Northumberland. He was of great sanctity and performed many miracles. The feast also of many other saints: Martyrs, Confessors, and Virgins.\n\nThe sixth day of June. In France, at Swesion, the feast of Saint Medard, bishop of Noyon, a man of great merits, as evident at his death. For the heaven opened in the sight of all the people, and celestial lights appeared and shone brightly, leading him to blessedness. The feast also of his natural brother, Saint Gildas, bishop of Rouen. According to holy church records, they were both born of one mother on one day and took holy orders on the same day. They were both deceased and buried on the same day. At Senon, the feast of Saint Eraclius, bishop and confessor. At Sardyne, the feast of Saint Salustian. Accordoba, the feast of Saint Habundus.\nIn England, the feast of Saint William, Bishop of York, a noble man in birth but much more noble in holiness, renowned for singular virtue and many miracles. The feast also of many other saints: Martyrs, confessors, and virgins.\n\nJune 9th. At Rome, on the Mount of Salvation, the feast of Saints Prima and Feliciana, martyrs; they were put to death by the tyranny of Emperors Decius and Maximian, and after various tortures, were slain by the sword. In France, at Agen, the passion of Saint Vincent, a deacon and martyr. In Scotland, the feast of Saint Columban, a priest and confessor of marvelous and singular virtue. At Nice, the feast of Saint Diomedes. In the monastery of Saint German, the dedication of Saint Peter's chapel. In England, the translation of Saint Edmund, Archbishop of Canterbury.\n\nThe feast also of Saint Onesimus, the hermit, who served God in Egypt for sixty years, thirty of which he lived by fruit, herbs, and roots, and the other thirty by the feeding of wild beasts.\nAngels without any other earthly food, and every day he was communed receiving the sacrament of Christ's body by the ministry of the same angels. By whom, at his death, he was buried, and his soul conveyed unto blessedness. The feast also of Saint Maximian, a bishop of high perfection and many great miracles. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe tenth day of June. At Rome in Aurelian Street, the feast of Saints Basilide, Tripode, and Amandale, martyrs; who, by the commandment of Emperor Aurelian, were put to death, along with twenty other holy martyrs. At Rome also in Salary Street, the feast of Saint Getulius, a nobleman of great learning, who was put to martyrdom with his companions Saints Cerell, Amans, and Primitive, by Emperor Hadrian after many tortures, who were burned. At Nicomede, the feast of Saint Zachary. At Antisiodorus, the feast of Saint Censurius, a bishop and confessor. At Paris, the feast of Saint Itamar, a bishop and confessor.\nAquens, the feast of Saint Maximin, one of the seventy-two disciples to whom Saint Peter committed his daughter Mary Magdalene, similar to how Christ committed his mother to Saint John, was accompanied by his fellow disciples Saint Cedony, Lazarus and his sister Martha, and Saint Marcilla and her maiden. They were all put in a ship without taking anything on board and arrived in Marseille. Mary preached there and converted all the people, and Lazarus was their bishop. Saint Maximin was bishop of Marseille for forty years and ministered the sacraments to his said daughter Mary at her death, and honorably buried her in his own church. Five years later, he was buried beside her, filled with sanctity and great miracles. In England, the feast of Saint Ives, an archbishop who was born in Perse, a king's son and a queen's, came to England and dwelt in a village near Huttington, seven miles from Ramsey, called Slepe.\nSaint Yves, where his holy body was found by revelation, and there he performed great miracles. It is celebrated as the feast of Saint Margaret, queen of the same, and daughter of Saint Edmund's brother Edward. She married the emperor's daughter and by her had a daughter whom he married to the king of Scotland. There she restored the faith of Christ and was of high perception and many miracles. The feast also of many others.\n\nJune 11th, the feast of Saint Barnabas the apostle, who was the apostle of Cyprus and a companion with Saint Paul to preach to the Gentiles. His holy body was found by his own revelation in the time of Emperor Zenon. In Aquileia, the feast of Saints Felix and Fortunatus, brothers, who by the persecution of Emperors Diocletian and Maximian were racked and had hot flaming lamps and cressets put to their bodies. By the might of God, they were suddenly quenched. Then hot boiling lead was cast upon their women, and at last, after many tortures.\nThey were headed and so ended their martyrdom in Christ's coffision.\nThe feast also of Saint Onophrius, an hermit of high perfection, and of Saint Timothy, a hermit of Egypt, who for a great sin committed, did penance for thirty years, fed only with dates and water, and had many conflicts with the devil, and ever great comfort by the revelation of angels. The feast also of Saints John, Andrew, Tadye, and Philip, four holy fathers, who lived one year in the wilderness of Egypt, sustained by fruit only, except that every Sunday a loaf of bread was brought to each of them by an angel. The holy angel brought to them the reverend father Saint Pannucius, and for the time of his presence they had five loves every Sunday. Men of great miracles. The feast also of many other saints.\nThe twelfth day of June. At Milton, the feast of Saint Nazary, a martyr, who in the persecution of the tyrant Nero was put to many afflicctions, at last by the.\nijudge Anseline was famished in prison, and his servant Saint Celeste, whom he had raised from a child, was beheaded. According to Saint Paul, their holy bodies were found by Saint Ambrose through revelation. At Milano, the feasts of Saints Basilides, Ciryne, and Nabour, the martyrs. In Friesland, the feast of Saint Adulph, a holy confessor of many miracles.\n\nIn the mouth of Soract, the feast of Saint Nonnos, a monk and porter of the same monastery, a man of singular piety, and by his prayer in the night he removed a great rock that was harmful to the monastery. He multiplied oil by his prayer, and with many other miracles and signs of sanctity. The feast also of many other saints.\n\nThe fourteenth day of June. At Rome in the Ardeatine Street, the feast of Saint Felicula, a virgin and martyr, because she refused marriage and would not perform sacrifice to the idols, was put in harsh prison and nearly famished, after being hanged upon a gibbet, scourged, and subjected to many other cruel tortures, she was drowned.\nThe translation of St. Bartholomew the apostle. At Torduba, the feast of St. Fandil the priest, who was headed after many trials. At Padua, the feast of St. Anthony the priest and confessor of St. Augustine's rule, and later of St. Fraucys' rule, renowned for regulatory observance. In Africa, the feast of Saints Luciane and Crescenciane, confessors.\n\nThe translation of the great St. Antony the hermit, whose revelation was made known to Emperor Constantine. By this revelation, he sent out messengers to seek his blessed body. And immediately on their journey, a star appearing continually before them, and with that star was also the angel Gabriel. By whom the said revelation was made, and by whom the said messengers were brought to the place from whence, with due honor, they brought his said holy corpse. In this translation, many great miracles were done. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe forty-fourth day of June. The feast of the holy prophet Helisey.\nThat which (as Saint Jerome writes) lies buried in Samary at Palestine, where also lies the prophet Abdye. In Cesarea at Capadocia, the feast of Saint Basyle, a bishop, was famous in the time of Emperor Valent for doctrine, virtue, wisdom, and miracles. In the territory of Swessy, the feast of Saints Rufyne and Valery, who were put to cruel tortures and beheaded by Marquis Rykciouare. The feast also of Saint Quinciane, a priest and martyr. One of the feasts also of Saint Brandane, born in England, and an abbot in Ireland of three hundred monks, a holy father greatly exercised and labored in pilgrimages, after which he was made a bishop in Ireland, and of singular sanctity. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe fifteenth day of June. In Sicily, the feast of Saints Vite, Modest and Crescence, martyrs, who, by Emperor Dioclecian, were put in a pot of boiling lead, but nothing harmed them at all.\nThey put it to wild beasts, but they would not touch them. And at last they were hanged all in a rack unto death. At Benevento, during the feast of Saint Mercury the martyr, in Messina at Dorostore, the feast of Saint Euchias, a man of war, was accused and put to death by the president Maximus. In England, the depositions of Saint Eadburga, a holy and blessed virgin.\n\nThe feast also of Saint Honoratus, bishop of Amiens, a holy man of high merits. On one occasion when he came to the community for Mass, our Savior appeared to him and gave him the sacrament with his own hands. The feast also of many other holy saints. {etc}\n\nThe 17th day of June. In France at Vespers, the feast of Saints Ferole and Ferrucion, both martyrs, who were sent by Faunt Herennius the bishop to preach the faith; for this they were taken and, by Judge Claudius, after many tortures, were killed by the sword. At Antioch, the feast of Saints Circe and Julitta, who, after many cruel tortures, were\nAt Lyons, the deposition of Saint Aurelian by Bishop of Arlatens. At Manute, the feast of Saint Symylan, a Bishop and confessor. At Cisceter, the translation of Saint Richard, a Bishop and confessor.\n\nThe feast also of Saint Lupe, a Bishop and confessor. The feast also of Saint Aurus and his sister, a holy virgin, Saint Justina, both martyrs. At Roucyacle, the feast of Saint Roland, a knight who slew a giant of the might and strength of forty men, and after him, Saint Olyver, with many other knights and men of war, who in battle for the faith of Christ under Charlemagne were slain by treason. Their souls and all their company were seen carried up to heaven by angels. The feast also of many other holy saints, martyrs, and virgins.\n\nThe seventeenth day of June. At Rome, the feast of the CCXII martyrs, who were buried in the old Salary Street, at the hill foot called the gourd. In the territory of Bitury, the feast of Saint Godulf, a Bishop and confessor. At Orlyace, the feast of Saint Ante.\nThe feast of the priest Saint Wolmare, a man of marvelous sanctity and perfect in religion. In Britain, the feast of Saint Botulph, an abbot. In Tuscany, the feast of Saint Hymere, a bishop of singular virtue and great miracles. The feast also of Saint Elizabeth of Scone, a holy virgin and a religious woman of the same monastery, of high perfection as her life more largely appears. In Ireland, the feast of Saint Moling, a bishop of singular sanctity, and had revelation of angels, and he raised a king's son to life and cured the blind, lame, lepers, and various infirmities, and many great miracles. The feast also of the holy matron Saint Sophia, that is to say in English, Wisdom, and of her three daughters Saints Faith, Hope, and Charity virgins, all born in Greece, and came in pilgrimage to Rome, where the virgins confessed the faith of Christ, for which by many various torments they were put to death, and the mother desired of God she might die with them, and so in.\nThe fourteenth day of June. At Rome in Ardeatine Street, the feast of Saints Mark and Marcell, brothers and martyrs, were founded and laid up. They were bound and pierced in the soles of their feet with thorns, and at last they were killed with spears. In Spain, at Malaga, the feast of Saint Cyriac and Saint Paula, both martyrs, is celebrated. After many tortures, they were murdered with swords and stones. In Alexander, the Passion of Saint Mary, a virgin and martyr. In Zenon's territory, the feast of Saint Fortunatus, a bishop and confessor.\n\nThe feast also of Saint Macra, a virgin and martyr. In the province of Valeria, the feast of Saint Martyrius, a confessor, a famous man of holiness and miracles. Among other things, he made a sign of the cross on a cake covered with ashes and coals. When the cake was baked, the cross appeared upon it.\n\nThe nineteenth day of June.\nAt the feast of Saints Gerasus and Prothas, bishop and martyrs, who, after many torments, were put to death by Duke Astasius; their holy bodies, found intact in the grave by Saint Ambrose, appeared as if they had been slain that very day. At Raven, the feast of Saint Ursicine, a martyr, who, after many torments, was beheaded by Judge Pauline and thus accomplished his martyrdom.\n\nThe feast also of Saint Romwald, a holy abbot known for great miracles. The feast also of Saint Datus, bishop of Milan; during his journey toward Constantinople, he was willingly lodged in a house occupied by wicked spirits. Around midnight, they made a cry like unto swine and other beasts. To them, the holy bishop said, \"You are well served, being angels of beauty, would not be content except by your pride, and now therefore you are like beasts. I charge you among beasts.\" And so the house was safe forever. The feast also of many others {etc}.\n\nJune 20th. At\nAt Rome, the feast of St. Syvere, pope and martyr, and the depositions of St. Novatus, brother to St. Timotheus, and both disciples, to the apostles. At Thomis, the feast of St. Paul and St. Ciriake. The translation also of St. Edward, king and martyr, and the feast of St. Iouyne, a priest and confessor of great holiness.\n\nThe feast also of St. John and St. Benet monks, who were great preachers and converted a king and his realm, and after were martyred by thieves, whose holy bodies worked great miracles. The feast also of St. Abagare, a confessor and king of Edysse, to whom our Savior wrote an epistle, and there sent him the very image of his own face, and after his resurrection he sent the apostle Thadeus to teach him the faith and baptize him and all his people. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe 20th day of June. In Sicily, at Syracuse, the feast of St. Rufyne.\nThe feast of Saint Marc, in Cesarea of Cappadocia at Palestine, is for Saint Eusebius, a bishop and writer of stories. In Rome, the feast of Saint Demetria, a virgin, who yielded her spirit to her spouse Jesus during her examination before Julian the Apostate. In the freshest of Madrigal, the feast of Saint Leufryde, a confessor, caused a well to spring out of a bare, dry ground through prayer. In Africa, the feast of Saints Quiriake and Apollinaris. The translation also of Saint Warburge, a virgin.\n\nThe feast also of Saint Albans, a bishop, and of Saints Urs and Dominic, who all suffered martyrdom for the faith of Christ. In England, the feast of Saint Cassiane, a confessor, and of many other saints.\n\nThe 22nd day of June. In Britain, the feast of Saint Alban, a martyr, who, in the time of Emperor Decius, suffered death by the sword at Verulam after many tortures, and with him, a soldier was put to death because he refused to do so.\nexecuction on him, at Nole in campane, the feast of Saint Paulinus, a bishop and confessor, a famous man (as Saint Gregory writes in his dialogues), not only in learning and holiness, but also in miracles, specifically in expelling of evil spirits. The feast also of Saint Cosmos, a virgin. And the depositions of Saint Nicetas, bishop of the city of Romiciane.\n\nIn Alexander, the feast of Saints Acacius and Heliades, two noble captains, with their host of 10,000 men, were covered by an angel into Christ's faith, and after great victory over their enemies, they were all together put to martyrdom by the emperors Adrian and Antonia. The feast also of Saint Peter, bishop of Tarantaise, a holy man of great miracles. The decapitation also of Saint Winefred, when her head was struck off and she again raised to life. The feast also of Saint Hildegard, a virgin, who in the age of five years entered religion, and there continued a strict and holy life, and was abbess, and had the spirit of prophecy. And all though she\nShe was unable to learn more, as she could only recite her Psalter and serve, yet she was often taken in spirit and taught by the Lord. She caused many books of high divinity to be written as she spoke them. These books and works were all approved by Pope Eugene in a general council, and he wrote numerous letters to her. Two popes succeeded him, as well as many bishops, and Saint Barnard also wrote to her. She was of high perception and performed many miracles, both in her life and after. The feast of many other saints, martyrs, confessors, and virgins are also celebrated.\n\nThe twenty-fourth day of June. The vigil of Saint John the Baptist. The feast of Saint John the Priest, who, in Julian's salary street at Rome, was brought before the idol of the sun. Because he refused to sacrifice to it, he was beheaded. In truth, the mayor Tranquillus beat him upon the mouth with stones because he confessed Christ, until he was dead. In Britain, the feast of Saint Etheldreda, a virgin, is celebrated.\nQueen/Saint Audrey. Whose holy body was found intact and uncorrupted eleven years after her burial.\n\nThe feast also of Saint Julian the martyr, who in the age of eighteen suffered many tortures for Christ's faith, and at the last was put in a sack full of serpents and thrown into the sea, whose holy body was cast upon the shore and found by miracle. The feast also of Saint Marie Cegnie, who in the age of twelve was married against her will, yet she lived such a holy life that by her example and her power her husband made a vow of chastity, and she lived a remarkable ascetic life, had revelations, and was often visited by angels. And by our blessed lady, Saint John the Evangelist, and others were seen about her at her death, and after her death they met her with a multitude of angels and conducted her soul into bliss. In the territory of Leodicens, six miles from the city, near a monastery of virgins called Eckenrode, the feast of Saint Elizabeth the Virgin.\nThe feast of the marvelous holiness and high perfection of she who was enraptured, it happened eight times every day, in a singular and marvelous manner, and had the wounds of Christ in her heart and side, after the same manner and quantity as he had suffered in every part of her body, and was the subject of many miracles. The feast also of many other holy saints, martyrs and others.\n\nThe twenty-fourth day of June. The nativity of Saint John the Baptist, the precursor and forerunner of our Savior, of whom he said among the children of women begotten by the seed of man, none was born of greater sanctity and authority than John the Baptist. In the territory of Paris, in Cristoyle Street, the passion of Saints Agohard and Gylbert, and other Christians, in an unnumberable manner. At Austudun, the depository of Saint Symplicius, a bishop and confessor.\n\nIn England, the feast of Saint Bartholomew, born in the northern parts, and a monk of Durham, who in his childhood had revelations, and after he raised two persons from death, with many other great miracles.\nThe feast of Saint Lucy, a virgin, and Saint Aucius, a king, both martyrs, are remembered at Rome. According to the story, King Aucius, in his wars, took Saint Lucy prisoner. He desired her for his paramour and intended to misuse her. She refused, saying, \"I have a spouse and husband who will avenge this wickedness and enormity.\" By her words, he restrained his appetite and was afraid to touch her. He allowed her to live according to Christ's law, and her holy life converted him. By her example, he was moved, and through revelation, he abandoned his kingdom and went with her to Rome, where they both confessed Christ and were put to death by the sword. The feast of Saints Ezechiel and Josiah, both kings of Jerusalem, is also remembered, along with many others.\n\nThe twenty-fifth day of June. At Puricorea, the feast of Saint Sosipater, disciple of the apostle Paul. In Alexandria, the feast of Saint Aucius.\nGallicane, a noble warrior, was favored by Emperor Constantine for his victorious deeds in battle. He was converted to Christianity by Saint Constantia, the emperor's daughter, with the guidance of Saints John and Paul. After his conversion, he left the world and was of such perception that many people came from various countries due to the fame that spread of him. They marveled to see him, who was once a consul of Rome and of such noble birth, now kneeling and washing the feet of poor men, covering their table settings, and giving them water into their hands. He ministered to them, especially to the sick, as though he were their bondservant, but they were edified even more to see him when he was accused for his faith in Christ, for which he gladly suffered death under Julian the Apostate, slain by the sword. At Rome, the feast of Saint Lucia, a virgin and martyr, and her twenty-one companions.\nIn Gloucester, England, the feast of Saint Kenburga, a virgin and martyr of singular sanctity.\n\nAt Venice, the inauguration of Saint Mark the Evangelist, when his holy body was found by revelation, in which great miracles were shown. The feast also of Saint Prosper, bishop, and a man of great learning, who wrote many works and converted many heretics; whose holy body was translated thirty-two years after his death by revelation. In England, the feast of Saint Amphibalus, a martyr, who converted Saint Alban, the first martyr of England; and after many years, he was put to death, along with the holy Christians, whose body was found after by the revelation of Saint Alban. In England also, the feast of Saint Milburga, a virgin, who was a king's daughter and sister to Saint Mildred; she was of high perfection and performed many miracles. The feast also of many other holy saints, martyrs, etc.\n\nThe twenty-fifth day of June. At Rome, the feast of Saints John and Paul, martyrs, who were great officers.\nWe say Saint Constantine the Emperor's daughter / and by Tyrianus received the palm of martyrdom, slain by the sword. At thirty, the feast of Saint Vigilius, bishop and martyr, was celebrated, who, under the consul Justilian, was stoned to death. In the French town of P\u00e9rigueux, the feast of Saint Maxence, a man famous for many miracles, was observed. At Valencian, the feast of Saint Saluia, a martyr and bishop of Eugalasia, was celebrated. The feast also of Saint Perseverance, a holy virgin, was observed.\n\nThe feast also of another Saint Vigilius, bishop and martyr, and a man of great alms and pity, was celebrated. He was put to martyrdom by a tyrant, whose holy body worked great miracles after his death. The feast also of the third Saint Vigilius, pope and martyr, was observed. In his beginning, he was ambitious, but after he was ordained, he became a great leader of the church, and in a general sense, condemned many heretics, and for the faith, suffered death. The feast also of the fourth Saint Vigilius, a deacon and a monk of high perfection.\nThe twenty-fifth day of June. At Galace, the feast of Saint Crescent, disciple of Saint Paul; he preached in Frauce, and after returned again to Galace where he had chief care. Through his holy conversation, he greatly edified to the end of his life. In Italy, at Tiburtyne, the feast of Saints Symphorosa and her seven sons: Saint Crescent, Saint Julian, Saint Nemele, Saint Primityus, Saint Justine, Saint Stacte, and Saint Eugen. This holy mother, comforting her children to die for Christ with marvelous words and great constancy, was first put to torture, beaten, scourged, racked, and after many varied afflictions, was tied to a millstone and so drowned. Each of her sons endured marvelous pains and death, which they joyfully took for Christ. At Corduba, the feast of Saint Zoilus, a martyr; his holy life, long hidden, was revealed by a revelation made to Saint Agapitus, bishop of the same city. At Glassenbury, the translation of\nThe feast of Saint Bemon, a confessor.\nThe feast also of another saint, a priest of holy life, who, through the revelation of Saint Grisogone, revealed himself before his death. The feast of Saint Benignus, a confessor. And of many other saints {etc}.\nThe twenty-eighth day of June. The vigil of the apostles Peter and Paul. And the feast of Saint Leo, pope and doctor, at Lyons in France, the feast of Saint Hieronymus, bishop and martyr, who, as Saint Jerome writes, was a disciple of Saint Polycarp, and was near the time of Christ's disciples. Whom Saint Hieronymus was put to martyrdom by Emperor Severus, and with him, near at hand, all the people of his city. At Alexandria, the feast of Saint Plutarch, Saint Serene, Saint Heraclides, Saint Heros, Saint Potanian, and Saint Marcell, all martyrs, and with them three other persons. The chief of these martyrs was the holy virgin Saint Potanian, who, for the custody of her virginity, suffered many hard and merciless battles, and after, for Christ, innumerable tortures.\nThe feast of a new pope named Leo, the third of that name, was heard to have an angel's voice at his enthronement. Despite this, he was falsely accused and had his eyes put out and his tongue cut off. He was then confined to a monastery, where he was restored to health and speech that same night, and continued as pope for many years in a holy life, marked by singular perfection and miracles. The feast of many other saints, including martyrs, is also celebrated.\n\nThe twenty-ninth day of June. At Rome, the feast of the apostles Peter and Paul, both put to death on the same day by the tyrant Nero when Bassus and Turcius were consuls. Saint Peter is buried near the triumphal street, honored by all Christians, and Saint Paul is buried in the Ostian street in equal honor. At the castle of Argentomatum, the feast of Saint Marcell, a martyr, is celebrated, and with him was put to death Saint Anastasius, a man of war.\nIn the territory of Senony, the feast of Saint Benedict, a holy blessed virgin of many miracles.\nThe feast also of Saint Cassian, a bishop of holy life, of whom Gregory writes in his Dialogues. And the feast of Saint Beata, a virgin of great merits. The feast also of many other holy saints, martyrs and virgins.\nThe thirty-first day of June. The commemoration of Saint Paul, who, with Saint Peter, was crucified, and ended his martyrdom by the sword. So that, as Saint Augustine writes, they both died on one day and at one time, not as some heretics claim, at different times or different days. At Rome also, the feast of the holy woman Saint Lucia, who was a disciple of the apostles. In Lemosin, the feast of Saint Marcellian, a bishop and martyr, who was a disciple of the Lord. With him, Saints Alpheus and Saturoclianus, two honorable priests and of holy life, noble fame, and great miracles. In Italy, the feast of Saint Coriscus, a priest, and Saint Leo, a deacon. In the territory of Vivarians, the feast of Saint Vitalis, a martyr.\nThe feast of Ostian, a priest and martyr.\nThe feast also of Saint Lucia, a holy matron of great alms and much charity towards all Christians. For which the emperor Maximian put her into exile and to many afflictions, and so to the palm of martyrdom. The feast also of many other saints {etc}.\nJuly. The first day of July. In the month of Hor the feast and deposition of Saint Aaron, the first priest of the old law, who was consecrated by Moses. In the territory of Lyons the deposition of Saint Dominic, an abbot, who first in those parts exercised the life of hermits, and he gathered many brethren to the same vocation, and so continued famous in virtue and glorious in miracles. At Engolismes the feast of Saint Eparchius, a monk and confessor. In the freshest of Cenomani the feast of Saint Carilef, a priest. In the territory of Remes the feast of Saint Theodoric, a confessor, and the octave of Saint John the Baptist.\nThe feast also of Saint Mary the prophetess, sister to Moses and Aaron, who, as Moses,\nwas Guyder of the men and among the children of Israel. So was she of the women. The feast also of St. Eleazar priest and his son and successor, and the feast of St. Phinees his son and successor. In England, the feast of St. Aaron and St. Iule martyrs, it being the day on which many other Christians were put to death in the passion of St. Alban. The feast also of St. Theobald, a confessor, who was a noble man of great riches, and forsook all for Christ, living as a hermit of singular sanctity and performing many miracles. The feast also of St. Pambo, an unlearned abbot, who came to a cleric intending to learn a psalm to serve God, and the cleric was then in the act of reading this psalm, Dixi custodia vias meas ut non delinquam in lingua mea. The holy father asked him the meaning of that verse, and he answered, \"It is to mean that I have made a promise to keep well and take good heed to my ways and passage of my life, so that by no means I offend or falter in my tongue or speech.\"\nSpeech. And thereafter he departed, refusing to learn more. Half a year later, the clerk asked why he would not continue learning. He replied, \"I have not yet truly fulfilled that lesson.\" By chance, this holy father saw a common woman appear before him, causing him to bitterly weep. When asked the cause, he answered, \"Two things caused me to weep: one for the soul of this woman, the other because I have never been as diligent in pleasing God as she is in pleasing the world.\" He was also known for his great abstinence and singular silence. The feast of Saints Processe and Martiniane, martyrs, was celebrated on the second day of July in Rome on Aurelian Street. They were baptized by Saint Peter and, under the tyrant Nero, were knocked on the mouth with stones for confessing Christ. They were then bound, racked, scourged, enflamed with fire, cast unto scorpions and venomous serpents, and endured all tortures.\nThe feast of the men of war slain by the sword with St. Paul the apostle, and of Saints Aristion, Crescenciane, Ewtician, Urban, Vran, Vitale, Iust, Felicissim, Felix, and the holy women Saints Marcy and Symphorose, all put to death together in Campania. At Tours, the feast of St. Mon\u00e9gonde, a virgin. In England, at Winchester, the depository of St. Swythune, a priest of high perfection, whose holy body was found and many people were cured and great miracles done, not only there but also in various parts of England. The feast also of our blessed lady St. Mary, called the Visitation.\n\nAt Llandaff in Wales, the feast of St. Odoric, a bishop of great sanctity and many miracles. Notable among these is that when he should drink and lacked a cup, he formed the shape of a goblet from butter that stood before him, and in it he drank. Afterward, it remained and seemed all gold.\nThe third day of July. In Mesopotamia, at Edessa, the translation of the holy apostle Saint Thomas. At Genoesarepta, the feast of Saint Gregory bishop and confessor, renowned for singular virtue and glory in miracles, who among other things, in building a church, removed a great hill through prayer. At Cluny, the feast of Saint Hirenias, a deacon, and of the noble matron Saint Mustiola, who, under Emperor Aurelian, were both put to martyrdom together. In Syria at Laodice, the feast of Saint Anathole, bishop of famous doctrine, who not only performed works of philosophy but also of good religion. At Alexandria, the feast of Saint Triphon and with him, twenty other Christians, all martyrs. At Constantinople, the feast of Saint Euloge, a confessor of high merits.\n\nThe feast also of another Saint Gregory, bishop of Langres, who was once a married man and later, through high conversion.\nThe feast of Saint Heliodorus, bishop, was marked by revelations where he received the angel's conversion in his preaching. He also possessed the spirit of prophecy and performed great miracles. The feast of Saint Lanfranc, abbot and confessor, was known for his great learning. In his presence before the pope, he confuted an heretic. He also had the spirit of prophecy and performed many miracles, along with numerous other holy saints, martyrs, confessors, and virgins.\n\nThe fourth day of July is dedicated to the prophet Saint Osee. At Tours, the translation of Saint Martin, bishop and confessor, took place on this day, during which he was elected and consecrated bishop. In Africa, the feast of Saint Jocunda, a martyr, is celebrated. In Smyrna, the feast of Saints Innocent and Sebastian, and thirty other Christian martyrs, is observed. In the territory of Biturige, the feast of Saint Laureanne, a martyr, is celebrated, whose holy head was brought into Spain to the city of\nThe depositioon of Saint Valdrike, also known as Odalrike, a bishop and confessor, in the high monastery of Villaren. The coming and solemn receiving of the relics of Saints Policarp, Sebastiane, Urban, and Quirine, all martyrs.\n\nHere is remembered the feast of all the twelve prophets, but especially of the holy prophet Aggey. At Orlyauce, the feast of Saint Argentar, a monk, is recalled. Among other signs of sanctity, he raised a man from death, as Saint Gregory writes in his dialogues. The feast also of Marcella, the third book, chapter eighteen.\n\nThe fifth day of July. In Syria, the feast of Saint Dominic, a martyr of high merit, as his daily miracles demonstrate. At Rome, the feast of the reverend matrona Saint Zoe. Because she praised the virtue of Saint Peter, she was put in harsh prison, and after many cruel tortures, she was hanged with her own hair, and a great stinking smoke rose beneath her, and she was put to martyrdom. The feast also of Saint Modwen, a holy virgin of high perfection and great.\nThe feast of Saint Anselm, born in England and buried in London. Also the feast of another Saint Anselm, born in Burgundy, a bishop of great doctrine, who performed many works and was the subject of many miracles. The feast of Saint Hugh, abbot of Cluny, in whose mother's womb a revelation was made to a priest who said mass for her. Afterwards, he became a monk and had revelations. He saw the Blessed Virgin drive away the devil from his monastery at his death, and with her, Saints Martin, Benet, and other saints and angels innumerable, carrying his soul to bliss. The same day, a little before, an abbot saw in a revelation two beds made in the sky. When he asked for whom they were, the angels answered, one is for Saint Hugh, and the other for Saint Anselm, archbishop of Canterbury. The feast of Saint Hugh of Saint Victor, a confessor and a singularly learned man who wrote many things.\nThe works of great efficacy; it was of singular sanctity and many miracles. The feast also of various other saints, including the prophet Isaiah, whose feast day is the fourth of July in the Jewish calendar. He was sawed in two parts by the Jews and buried under Rogelles oak. The octave of the apostles; it is noted that St. Paul came to Rome for the first time on this day in the second year of the cruel tyrant Nero, the emperor. At Rome, the feast of St. Tranquillinus, a martyr, who was stoned to death because he praised the virtue of St. Paul. In the freshest of Machiens, the feast of St. Goar, a priest and confessor. In England, the feast of St. Sexburga, a virgin, who was sister to St. Etheldreda, also known as St. Audre. The feast also of St. Kenfred, a deacon and confessor. In the province of Valeria, the feast of St. Valens, a priest of great fame and many miracles, of whom St. Gregory writes in his Dialogues, Book III, Chapter XII. The feast also of many other saints.\nThe fifth day of July. At Alexander's feast, Saint Panten, a man of virtue and manner like the apostles, went into the utmost angles and coasts of the eastern parties for the fervent devotion of preaching and converted many people. At Rome, the feast of Saints Nicostratus, Claudia, Castor, Victory, and Symphorian, all martyrs, who, by Judge Fabian, were severely tortured for three days to renounce Christ. The feast also of Saint Hedda, a confessor of many miracles. The feast also of Saint Ethelburga, called Saint Alburh, a holy virgin and sister to Saint Etheldreda. The feast also of Saint Nicostratus, a martyr, who was husband to Saint Zoe. The feast also of Saint Erkenwald, a virgin, and sister to Saint Sexburga, both born in England in Kent. In youth, she went into a convent to be religious, as many gentiles did in her time.\nThose days) where she lived a holy life / and had revelation of her death / whose soul was seen openly by many persons carried into heaven. The feast also of St. Grimbald, an holy abbot / who came from France to have the governance of the monastery of Hyde in England / near Winchester / where he lies full of sanctity & miracles. The feast also of many other saints.\n\nThe sixth day of July. In the lesser Asia, the feast of St. Aquilae and of his wife St. Priscilla; of whom is remembrance in the Acts of the Apostles. In Palestine, the feast of St. Procopius a martyr / who was brought prisoner from Scythopolis unto Caesarea / and there for Christ by Duke Fabian put to death. A town The feast also of St. Cylliane\n a martyr. In the monastery of Waltham, the deposition of St. Grimbald, a priest and monk. The feast also of St. Cyllian, St. Coloman, and St. Conon martyrs / and of St. Neot a confessor. The translation also of the holy virgin St. Wibburge.\n\nThe feast also of\nSaint Cilian, a bishop / Saint Colonus, a priest / & Saint Roman, a deacon / were murdered by a woman. Their holy bodies were found through revelation / and performed great miracles. The feast also of Saint Norbert, a bishop / born of noble birth / and renounced it all to become a priest / built a monastery and began a new religion of Saint Augustine's order / was abbot / after he was made an archbishop / and was renowned for singular sanctity and great miracles. The feast also of Saint Paul, a martyr / born in Constantinople of noble lineage / and a duke under Emperor Constantine the Heretic, who was put to death because he rebuked his heresies / whose holy body was found many years later through revelation / and performed great miracles. The feast also of Saint Julian, a martyr, and of many other holy saints, martyrs, confessors, and virgins.\n\nThe ninth day of July. At Rome, in a place where a drop of water continually wells out, the feast of Saint Zenon, a martyr, and with him, 1000,000 holy martyrs.\nFeast also of Saint Cyril, a bishop and martyr, who was cast into a great fire and came out after long time without harm, by which miracle the judge for that time delivered him. But when he heard of his continual preaching, he took him again and beheaded him. At Tyre, the feast of Saint Anathole, a virgin, who after many tortures was slain by the sword, and with her Saint Audax was beheaded. At Marcull, the feast of Saint Bryth, a bishop and confessor, who converted many people by his holy life and preaching, and suffered many afflictions, whereby he was comforted sometimes by Saint Peter and sometimes by angels and saints.\n\nThe feast also of another Saint Cyril, a deacon and martyr, who, under Emperor Constantine, was put to death after many tortures. The pagans, in their cruelty, ate his heart and liver. Some of them lost their teeth, and the tongues of some rotted, and the eyes of some started out of their heads. The feast also of Saint Zenon, an abbot of the desert of Thebais,\nThe feast of the holy man who lived a virtuous life and had revelations of angels. The tenth day of July at Rome, the feast of the seven brethren martyrs and their mothers Felicite. By Emperor Antoninus, the first saint January was scourged, racked, and beaten to death with lead pellets. Saint Felix and Saint Philip were beaten with clubs. The fourth saint Silvan was thrown down headlong from a tower top and his neck was broken. The other three saints Alexander, Vitale, and Marcell were beheaded. In Africa, the feast of saints January, Maryne, Nabor, and Felix martyrs, all beheaded. At Rome, the feast of saints Rufinus and Secunda virgins, who were martyred by the sword in the persecution of Emperor Valerian. The feast also of Saint Amalberge, a virgin, and the feast of Saint Paternian, a bishop and confessor. He was formerly an abbot in Palestine, from whence he went with all his monks by the revelation of the archangel Gabriel into Egypt.\nwhere he had many revelations & many open conflicts with the devil / and knowledge of his death several days before. The feast also of Saint Benet the abbot. In the lesser armies at Nicopolis, the feast of Saints Januarius and Pelagia the martyrs / who were torn with hooks and cast upon hot syndes / and so by four days put to many tortures and to death. At Mauritane Cesariens, the feast of Saint Marciana a virgin and martyr. In the territory of Senon, the feast of Saint Sidron a martyr. In the French lands of Picauens, the feast of Saint Sabina.\n\nThe feast also of Saint Pitouse pope / which, by a revelation shown to Saint Herme, was ordained to be kept every Sunday / with many other good statutes / and after in the persecution of emperors Antonine and Mark, he was put to martyrdom. At Constantinople, the feast of Saint Eutychus a martyr / which was put to death there / with other three persons. The feast also of another Eutychus / which, by revelation, was known.\nye thoughtes & preuy synnes of many {per}sones / wherby he reuoked & wtdrewe them from vnworthy co\u0304munion / & refourmed theyr fautes / & he was of many myracles. At parys ye feest of say\u0304t Albyne a co\u0304fessour. And of many other. {etc}\n\u00b6 The .xij. day of Iuly. In cipris ye feest of saynt Na\u2223son / one of Chrystes dyscyples. In aquiley the feest of saynt Ermagory a bysshop / yt was discyple vnto saynt Marke ye euangelyst a grete precher / & co\u0304uerted many cou\u0304trees by his sanctite & myracles / & at ye last was by\n many turmentes put to deth / & with hym his arche\u2223deacon saynt Fortunate. In cesary the feest of saynt Clyfe a confessour.\n\u00b6 The feest also of saynt Anaclete pope / that ordeyned by decre that preestes shold be had in honour aboue se\u2223culer {per}sones. The feest also of saynt Nabor & saynt Fe\u2223lix martyrs / yt by ye emperour Maximian / after many turmentes were heded. The feest also of many oth. {etc}\n\u00b6 The .xiij. day of Iuly. the feest of saynt Ioell & say\u0304t Esdre ye prophetes. In macedony ye feest of\nSaint Syldefius, disciple to the apostles and one of the first assigned to preach, in whom there was great and singular grace, took great labors with diligence, and rested in our Lord. In Africa, the feast of Saint Eugene, bishop of Carthage, a famous man and martyr, is celebrated. And the feast of Saint Salutaris, an archdeacon, and Saint Muritus, an officer, who were put to death with them, numbering over 5,000 people of various degrees and ages, from children to men, who were subjected to numerous diverse tortures, and examined three times in the same tortures, after exile, for which they obtained singular praise and commendation for constancy and perseverance. In the lesser Britain, the feast of Saint Thuran, bishop and confessor, a marvelously plain man, simple and innocent. In England, the feast of Saint Mildred, a virgin of great holiness.\n\nHere are remembered the feasts of certain fathers of the Old Testament, Saint Zorobabel, duke and prince of the tribe of Judah.\nSaint Jesus rejoiced, who in his time was the high priest of the Jews. Saint Nemiah with clubs to death.\n\nThe feast also of Saint Leo, the fourth pope of that name, who greatly edified the faith of Christ, in whose time England was first under one king, called King Aldulf, who went on pilgrimage to Rome, and then granted the Peter Pence, which yet in England are paid. The feast also of many other holy saints, martyrs {etc}, including:\n\nThe seventeenth day of July. In Carthage, the feast of Saints Perpetua, Nartabus, Beatrix, Felicity, Stacy, Aquilina, Letace, Januarius, and of the holy women also Generosa, Bessia, Donata, and Secunda, all martyrs, who, by the command of the magistrate of the treasury, were put upon the cross after many tortures, but could not die, and therefore were taken down and beheaded. In England, the passion of Saint Kenelm, king and martyr. At Rome, the feast of Saint Alexis, the confessor.\n\nThe feast of...\nSaint Mary, a virgin, who was a monk in the clothing of a man, was accused of fornication and getting a child by a young woman. For this, she suffered much affliction in most high patience. The feast also of the holy woman, Saint Theodore, was married to a virtuous man. Because she was young and of excellent beauty, she was sorely assailed by an ungracious man, who at the last deceitfully died and brought her out of her marriage. For this one act, she took such contrition and repentance that she stole away from her husband in his clothing to a monastery. There was a monk of great penance and high perception, and many miracles, whom the devil so envied that he caused a woman with a child to accuse her of it. For seven years she lay at the monastery gate and nursed the child with cow's milk. In the meantime, she had many open battles with the devil. At the end of seven years, the abbot, out of pity, took her and her child back in.\nThe text describes several saints' feast days. Here is the cleaned version:\n\nholy two years after, she enclosed herself and the child as an anchoress. When she had brought her up and clothed a monk, she blessedly departed. She was found to be a woman. Her own husband was brought to her by revelation, and in the same place, he sold a monk. He ended his life in high perfection. The child became the abbot of the monastery. The feast also of many other holy saints.\n\nThe eighteenth day of July. At Carthage, the feast of Saint Genevieve, a holy woman and martyr. She was tortured four times by Judge Rufinus and her flesh torn with hooks. At last, she was killed by the sword. At Dorostrum, the feast of Saint Emiliana, a confessor. The feast also of Saint Aquilina, a bishop. At Winton, the feast of Saint Eadburga, a virgin. The feast also of Saint Arnulf, a martyr. And of Saint Symphorosa, a matron with her seven sons, all martyrs, of remarkable patience and glorious triumph.\n\nThe feast also of Saint Rophilus, a bishop of holy life and many miracles. He had knowledge of his death by revelation.\nThe feast of Saint Filaster, a priest and noble preacher, whose holiness and miracles converted many people, both Jews and gentiles, and reclaimed others from the heresy of the Arians. The feast of many other holy saints, including Saint Marc, the confessor and virgin.\n\nThe nineteenth day of July, the feast of Saint Epaphroditus, whom Paul made bishop of Colossae. At his sides, the feast of the holy father Saint Arseny, who (as is written in the collations of the old fathers) had continually a sudary to wipe away the abode of his flowing tears. In Spain, at Hispalis, the passion of Saints Justyn and Rufina virgins, who were racked by the master Diogenas and their flesh torn with hokes, and then put in prison. In the monastery of Saint Peter at Prenestine, the feast of an holy abbot, whose name we cannot find, brought up a disciple to high perfection, who every day.\nThe disciple answered that he would be buried in the grave given to him by the abbot. The abbot commanded him that he should do so, even though there wouldn't be enough space for both. The disciple replied that yes, it would serve them both. When the abbot was brought deceased to the grave, one of his fellows noticed there wasn't enough room and said, \"There isn't enough space.\" The deceased corps answered and said, \"Yes,\" and they turned one on its side, allowing the other corps to be laid beside it. Many miracles and feasts were performed there.\n\nThe twentieth day of July. Feast of Saint Joseph, whose surname was Just or Righteous, one of Christ's disciples and a great preacher, who suffered much persecution. He drank poison according to some accounts, as John did without harm. In Damascus, the feast of Saints Sabas, Maximus, Julian, Macrobius, Cassian, and of the holy women Paula and Cassia, and ten other martyrs.\nIn the freshest of Bononye, the feast of Saint Vulmar, a confessor. In Antioch, the feast of Saint Margaret, a virgin and martyr, who suffered passion under the judge Olibry.\nAt Corduba, the feast of Saint Paul, a deacon and martyr. In England, at Gloucester, the feast of Saint Arilda, a virgin and martyr. In the monastery of the same Gloucester, the feast of Saint Modmund, a martyr. The feast also of many other holy saints, martyrs, confessors, and virgins.\nThe 20th day of July. The feast of Saint Daniel the prophet. At Rome, the feast of Saint Praxedes, a virgin of pure chastity, continual exercise, and great learning, lying buried in Salary Street beside her sister Pudentiana. In France at Massy, the feast of Saint Victor, a martyr, who was a man of war and because he would not fight against Christians nor yet do sacrifice unto idols, was put in a painful prison, where he had comfort and visitation of angels, and after was put to many varied torments, and at the last was cast into the lion's den.\nBetween two milestones, and so crushed and bruised to death, were Saint Alexander, Saint Felician, and Saint Longinus, men of war. At Tresca, the feast of Saint Iule the virgin and martyr.\n\nThe feast also of another Saint Daniel, an abbot of Egypt of high perfection and many miracles, of whom is written in the Lives of the Fathers. At Rome, the feast of Saint Acocus, who kept Saint Peter's church, a very meek man and of great gravity. He cured a sick maiden by the revelation of Saint Peter, and performed many other miracles. The feast also of many other holy saints. Mar. [etc]\n\nThe 22nd day of July. The deposition of Saint Mary Magdalene, to whom our Savior appeared first after His resurrection. From her, they received the first tidings and knowledge of this from the apostles. After she preached and converted many people, she performed many miracles and lived alone in the desert. Afterward, she was for a while with Saint Maximus bishop of Aquileia, in whose church, after she had received the sacraments,\nShe yielded her spirit in prayer, where he buried her in a revered tomb, and afterwards built a good church over the same, where he was buried himself. The feast also of St. Wandrille, a confessor. In Syre at Galas, the feast of St. Plato, a martyr, of holy life and miracles. The feast also of St. Synticus, a virgin, whom St. Paul remembers in his epistles, and she lies buried at Phylipes.\n\nThe feast also of another St. Wandrille, who was a married man and a duke of noble blood, and for his devotion he persuaded his wife to keep her virginity, by which she was professed into religion, and he became a monk and afterwards an abbot of great holiness. The feast also of St. Meneleus, a confessor, and of many other saints.\n\nThe twenty-fourth day of July. The feast of St. Apollinaris, a bishop, consecrated by St. Peter, and sent to Ravenna to preach, where for Christ he was put to death by many cruel tortures. At Rome, the deposition of our holy mother St. Birgitta.\n\nThe feast also of another [saint]\nSaint Apollinaris, bishop of Jerusalem, and a confessor, a man of singular virtue and notable doctrine, as Saint Jerome writes, performed many profitable works, especially against heretics. The feast of the following saints:\n\nJuly 24, at Rome in Tiburtine street, the feast of Saint Vincent, a martyr. In Spain at Emona the feast of Saint Victor, a man of war, and his brothers Saints Sterkace and Antiogenes, who underwent great torments and were put to martyrdom. In Italy at Tyre, the feast of Saint Cyriac, a virgin and martyr, who underwent marvelous torments from two judges. The third judge cut out her tongue and bound her to a stake, allowing archers to shoot her to death with arrows. The feast of Saints Niceta and Aquila, virgins and martyrs, who were converted by Saint Christophorus and gave their lives for Christ. At Amiterum, the feast of the 72 soldiers. The vigil of Saint James, the apostle.\n\nThe feasts also of Saints Ursula and Saint Panacea.\nThe feast of St. Vincent a confessor, and the feast of many other saints.\n\nThe twenty-fifth day of July. The feast of St. James the apostle, brother of St. John the Evangelist, was headed by King Herod. His holy bones were translated from Jerusalem into Spain, and there they were received with great reverence. In Syria, at Samos, the feast of St. Christophorus a martyr, who was scourged, racked, and had his flesh torn and rent with hooks, and was then thrown headlong into a great fire, but by the might of Christ, he vanquished. Then he was shot full of arrows, and at last beheaded. At Bartholomew, the feast of St. Cyprian a martyr, who was put to various tortures by three judges each in turn, and was finally slain by the sword. In Paris, France, the translation of St. German a bishop and confessor. At Cenomani, the translation of St. Julian a bishop also and confessor, of singular sanctity.\n\nThe feast also of St. Joses a martyr, who was a scribe among them.\nThe feast of St. James: He first placed the cord around his neck, but afterwards was converted and baptized, and put to death. The feast of St. Nemesius: The pope brought his blind daughter, St. Lucilla, to him, who was baptized and restored her sight. Her father was then converted and baptized, and they both converted many other people. They were both put to death by emperors Valerian and Galienus. The feast of St. Jude, a king's son of England, who forsook the world and went on pilgrimage, living as a holy hermit and dying in the youngest part of Pontyne. The feast of many other saints, martyrs, popes, and virgins.\n\nThe 25th day of July. The feast of St. Erastus, who was made bishop of Philippi and put to martyrdom. The feast of St. Iacintus, a martyr, cast into a great fire at Rome.\nThere remained a long time without notice, and then in a river, and likewise, at the last, by the consul Leonce, he was slain by the sword. At Rome also, in Latin Street, the feast of Saints Symphronius, Olympus, Theodole, and Exsuper, who (as is written in the acts of Saint Stephen), were all burned. The feast also of Saint Anne, mother of our blessed lady, born in Bethlehem. The feast also of Saint Pastor, a priest and confessor.\n\nThis day is also honored the feast of Saint Iochymus, husband of Saint Anne, and father of our blessed lady, because the very day of his deposition cannot be known. The feast also of many other saints. {etc}\n\nThe 27th day of July. At Ephesus, the feast of Saints Maximian, Malchus, Martynian, Denys, John, Serapion, and Constantine, all martyrs, called the Seven Sleepers, who fled the persecution of Emperor Decius and hid themselves in a cave in the mountain of Celion, where they rested 320 years.\nDuring the time of Emperor Theodosius, when there was a great heresy of the general resurrection, they all arose as if they had slept only one night. And they showed themselves and the cause of their rising, then they lay down again in the Lord. At Nicomede came the feast of Saint Hermolaus, a priest; Saints Hermenyp and Hermogian, brothers and martyrs; they were beheaded by Emperor Maximian after many tortures. In Sicily, the feast of Saint Symeon, a monk. At Antisiodorus, the feast of Saint Eutherius, a bishop and confessor.\n\nThe feast also of Saint Sansulty, a priest of singular sanctity; he made oil from water and fed many laborers for ten days with one loaf of bread; and more remained than at the beginning. He also offered himself to be beheaded for another man, but his arm, which should have struck him, stood firm and would not bend until he had promised never again to harm any Christian. By this miracle, many were converted.\nThe twenty-fourth day of July. At Nicomede, the feast of Saint Pantaleon, a martyr; who, by Emperor Maximian, was racked and hot oil cast upon his naked body, with other cruel tortures; in which he had consolation by the presence and sight of our Savior Jesus, and was finally slain by the sword. In the lesser Brittany, at the monastery of Dol, the feast of Saint Sampson, bishop and confessor. In France, at Lyons, the feast of Saint Perigrine, a priest, a famous man of many miracles. The feast also of Saints Victor and Innocent, both popes and martyrs. At Millen, the feast of Saints Nazary and Celsus, both martyrs. The feast also of Saint Ursus, a confessor, and the feast of Saint Redemptus, bishop of Senntes, a man of meritorious sanctity, and had the spirit of prophecy, and was much familar with Saint Gregory the pope and doctor; of whom he writes in his dialogues, book III, chapter xxxvi.\nThe twenty-ninth day of July. At Rome in Aurelian Street, the feast of Saint Felix, pope, who was deposed and then killed by Emperor Constantine. At Rome in Portunensis Street, the feast of Saints Simplicia and Faustina, brethren and martyrs, who were beheaded by Emperor Diocletian, and their sister Saint Agnes was murdered in prison. At Treviso, the feast of Saint Lupe, a confessor, who came to Britain with Saint German. The feast also of Saint Martha, sister of Mary Magdalene, born at Bethany, and buried in Tarascon in a forest of her own. The feast also of Saint Marcella, servant and maid to Saint Martha, who continued with her in her service throughout her life, and after wrote her legend, and then went into slavery, where she converted many people. Ten years after her mistress, she departed to the Lord. Whose holy body lies beside her.\nThe feast of Mary Magdalene, Saints Flora and Lucilla, born in Rome and religious nuns, were taken by King Eugenius in the persecution of the Darbes due to their beauty, which he intended to misuse. However, they converted him, and by the revelation made to them by an angel concerning their martyrdom, he abandoned his kingdom and went with them to Rome, where he was baptized and put to martyrdom. By their example, following are the saints: Anthony, Theodore, Denys, Appollonius, Campanius, Pilius, Corsus, Corygenes, Pancras, Saturninus, Victor, and nine unnamed persons were all converted and beheaded. The feast also of many other holy saints.\n\nThe thirty-first day of July. At Rome, the feast of Saints Abdon and Sennen, brought in chains from Corduba to Rome, where after many cruel tortures, they were martyred by Emperor Decius.\nThey were slain by the sword. In Africa, at Lucernary, the feast of Saints Maxima, Donatill, and Secunda, virgins and martyrs, were subjected to the persecution of Emperor Galen, and, following the example of their spouse Jesus, were forced to drink hemlock and gall. They were then scourged naked, racked, and their limbs strained with cords. They were thrown to wild beasts and, at last, were slain by the sword. The feast also of Ursus, bishop and confessor. At Canterbury, the feast of Tatwin, bishop and confessor. The feast also of Speciosus, a monk and disciple of St. Benet. A noble man born, of great possessions, he distributed all to the poor, and with his brother St. Gregory, went into religion. St. Gregory saw his soul carried up into heaven by angels. The feast also of many other saints.\n\nThe 31st day of July. In Caesarea, the passion of St. Fabian, a martyr, who, because he refused, was...\nTo bear the banner of honor before the mayor for the sacrifice of idols was examined three times by various tribunals and finally headed at Raven, at the deposition of Saint German, bishop of Antioch, a noble man born and more noble in virtue and miracles. At Synada, the feast of Saints Demetrics, Secundus, and Denys. And the feast also of Saint Neochus, a priest and confessor.\n\nThe feast also of Saint Fatinian, a confessor, before he was conceived, a revelation was made to his parents, who were gentiles, and after twelve years of age, according to the same revelation, he converted his said father and mother, and comforted them towards martyrdom, with whom he ordered himself, but an angel delivered him for the edification of the faith. For by his holy life and great miracles, he converted many countries, and in the age of thirty-four years, he departed. Upon whose holy body descended a light from heaven, so that he lay unburied for thirty days, and his body without any sign.\nThe feast of St. Wolfhall and St. Rufinus, brothers and martyrs, sons of King Wulfhere of the Marches by Queen Ermengild. This king was a Christian, but after wicked counsel, he became a renegade and apostate. In England, they were hunted while hunting a Hart and brought before St. Chad, bishop of Lichfield. He instructed them in the faith and baptized them. They were always given to virtue, which their father knew, and he killed them with his own hands. But after the counsel of his holy queen, he took repentance and went to St. Chad. There he forsook his apostasy, was confessed, did penance, and made a blessed end. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nAugust. The first day of August, the feast of the holy Innocents. At Rome, the feast of St. Peter in Chains. In Italy, the feast of St. Eusebius, bishop of Vercelli.\nA man of excellent doctrine, exiled first to Smyrna by Emperor Constantine, then to Capadocia, and yet always returning to his church, was put to martyrdom by the persecution of the Arians at the last. At Rome, the passion of Saints Faith, Hope, and Charity, virgins and martyrs, and their blessed mother Saint Sapience, received the crown of martyrdom. At Rome, in the Latin Street, the feast of Saint Bonosus, Saints Faustus, Maure, and all martyrs together, and, as written in the acts of Saint Stephen the pope, seven other persons suffered death with them. In Spain, at Gerona, the feast of Saint Felix, a martyr, who, by Judge Dacian, was racked after many torments, and his flesh torn and rent from the bones until he was dead. In Arabia, at Philadelphias, the feast of Saint Cyril, Saints Aquil, Peter, Domician, Rufus, and Medard, all martyrs, suffered on one day.\nIn the territory of Paris, the feast of Saint Justine, a martyr. In the freshest of Lysins, the feast of Saint Nemesia, a confessor. In England, at Winchester, the deposition of Saint Adelwold, a bishop and confessor, as well as a founder of many monasteries.\n\nThe feast also of Saint Solomon, son of King David. After his great sins and idolatry, he came to great repentance, and for a notable penance, he caused himself to be drawn as a thief or traitor through the streets of Jerusalem to the solemn temple that he himself had made. There he brought forth seven rods and charged four officers of the law to scourge him with those rods as long as they might last. Which to do they refused, saying they would not lay violent hands on the anointed man of the Lord. Then he himself sitting as judge, first deposed and put down himself from his kingdom, and then he scourged himself naked with the said rods until they were spent. Afterward, in a low voice, he said, \"Christus purged his sins and exalted him.\"\nThe horn was turned inward: and he gave him the throne of his kingdom and the seat of glory of Israel. That is, Christ has purged and cleansed his sins, and has exalted his power forever. He has given to him the throne of his kingdom and the resting place of the glory of Israel. The feast also of St. Jeremiah the prophet of great sanctity and wisdom, a doctor of the law and ruler of the people, born in Jerusalem, who wrote the book called Ecclesiasticus in the scripture. The feast also of St. Mary, a virgin, whose surname was Consolatrix or Comforter, a maid of high perfection and many miracles, lies at Verona where she was born. The feast also of St. Just, a martyr, who was the son of Justina and had many revelations. After he was beheaded, his tongue spoke, and performed many other miracles. In England, the feast of St. Hugh, a child, who at that time dwelt among the Jews, was stolen and put through all the pains of Christ and crucified. His holy body would not remain in the earth nor in the grave.\nThe water was not only where hidden until the time it was found and known, and they were expelled. In England also the feast of Saint Kenelm, who was born lame and therefore cast into a river, which river carried him into the sea and cast him upon a island, where he was fed and brought up by an angel, and he was of singular holiness and many wonderful miracles, and in the time of Saint David. The feast also of Saint Exuperius, the bishop and confessor, who cured the blind and lame, expelled evil spirits, and performed many other great miracles. The feast also of Saint Josaphat, the king's son of India, whose legend is of great length and full of notable miracles. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe second day of August. At Rome in the cemetery of Saint Calixtus, the feast of Saint Stephen, the pope and martyr, who in the persecution of Emperor Valentinian, for the desire of martyrdom, said mass openly. In the mass, as he sat on his throne, he\nIn the province of Biryne, at Niceta, the feast of Saint Theodora and her son Saint Eudoxius, who, with two other brothers and their sons, were cast together into a great fire and burned after enduring many cruel tortures. In England, the inauguration of the holy body of Saint Alban, the first martyr of the same realm.\n\nAt Rome, the feast of another Saint Stephen, the second pope of that name, a confessor, who valiantly defended the church's right and was a man of high perception. The feast also of the third Saint Stephen, the third pope of that name, a great learned man, who greatly edified the Church of Christ through virtue and good example. The feast also of many other holy saints. {etc}\n\nThe third day of August. At Jerusalem, the inauguration of Saint Stephen, the first martyr, and Saint Gamaliel, Saint Nicodemus, and Saint Abibon. Their holy bodies, discovered in the time of Prince Honorius, were shown to Saint Lucian, a priest, who wrote and published them.\nAt Constantinople, the feast of Saint Hermell, a martyr.\nIn England, at York, the feast of Saint Walstan, or Waltheof, given to the Earl of Huntington. He renounced his inheritance and became a monk of holy conversation, performing great miracles. The feast of Saint Euphronius, a confessor, and of Saint Stephen, an holy hermit, among others, who possessed the spirit of counsel and consolation in singular manner, so that no one went from him in heavens or in distress, and he was ever sick and full of sores, yet of marvelous patience. The feast of many other holy saints, martyrs, confessors, and virgins.\nThe fourth day of August. The feast of Saint Aristarchus, disciple of Saint Paul. At Rome, in Latin Street, the passion of Saint Tranquillina, a martyr. By Emperor Aurelian, she was scourged, beaten with statues, put in harsh prison, and there was saved from famine, burned on the ribs with hot plates and lamps, racked.\nThe feast of Saint Justin, a priest, who with Saints Sixtus and Laurence divided the church's goods among the poor, and the following year after their deaths, he was accused before Emperor Decius and put to martyrdom through cruel tortures. The feast of Saint Tertullian, a martyr, and of Saint Lugude, a holy abbot. And the feast also of many other holy saints.\n\nThe fifth day of August. In the province of Augustane, the feast of Saint Afra, a martyr, who was once an unclean and common woman, and after being converted by Saint Narcissus the bishop, she and her entire household were baptized, and with fervent desire, went to martyrdom, and was burned in a great fire. In England, the feast of Saint Oswald, king and martyr, whose acts and holy life Bede, the reverend cleric, writes in the chronicles of England. In Augustodunum, the feast of Saint Cassian, a bishop and confessor. At Catalamnis, the feast of\nSaint Neminy, a bishop. At London, the deposition of Saint Dominic, a confessor, took place, who, through the authority of the pope, out of zeal and love for Christ's faith, and for the destruction of certain heresies in his time, began first the Order of Friars Preachers, commonly known as the Black Friars.\n\nIn England, at the feast of Saint Thomas, a monk, who for the right of the church was put to death there by Frenchmen who came to invade the realm or kingdom, at whose sepulcher were shown many miracles. In Rome, the feast of our Lady, called the Feast of the Snow of Saint Mary, because the first church of our Lady in Rome was built through a revelation, and a great miracle of snow fell there in large quantity on the 5th of August. The feast also of Saint Emigdius, a bishop and martyr, and a great preacher, who converted towns, cities, and many people to Christ, and was renowned for many miracles. The feast also of Saint Menas, a confessor and bishop, consecrated by Saint Peter the Apostle, that\nThe feast of St. COUNTED many people and performed great miracles. The feast also of St. John, a holy hermit. At Augustine's feast of St. Quirake, St. Large, St. Crescencian, St. Diomede, St. Carike, St. Philadelphe, St. Agapa, St. Peter, and eighteen other martyrs were beheaded for the faith. The feast also of many other holy saints, martyrs {etc}.\n\nThe fifth day of August. The transfiguration of our Lord and Savior Jesus. At Rome, in the Appian Street, the feast of St. Sixtus, bishop and martyr. At Rome also in St. Pretextat's cemetery, the feast of Saints Felicissimus and Agapite, martyrs, who were deacons to the aforementioned St. Sixtus, and were beheaded with him by Emperor Decius. And (as St. Cyprian writes), St. Quartus.\nIn Spain, at the completion of the feast of Saints Just and Pastor, children in the school, hearing of the reward of martyrdom, suddenly threw down their books and ran to Emperor Decian. There, they confessed Christ, whom the emperor put through numerous tortures. Each one encouraged the other as if they were men of great stature, and after all, they were put to death by the common hangman.\n\nIn Rome, the feast of another saint, Sixtus III, pope of that name, was celebrated. He was a great scholar and condemned many heretics. He built many churches and ordered them well. He was also a great almsgiver, and there were many miracles attributed to him. The feast also of many other holy saints.\n\nThe seventh day of August. In Arezzo, the feast of Saint Donatus, a martyr and bishop, was celebrated. According to Saint Gregory, he suffered great persecution under Emperor Julian. On one occasion, while he was at mass, the pagans broke the chalice into pieces. Through prayer, he restored it whole again.\nWithout further context, it is difficult to determine if the text contains any meaningless or unreadable content that needs to be removed. However, based on the given instructions, I will attempt to clean the text while preserving the original content as much as possible.\n\nWithout introductions, notes, logistics information, or modern editor additions, the text reads:\n\nAt Rome, the feast of St. Peter and St. Julian, along with other eighteen martyrs. At Milano, the feast of St. Fastrade, put to death by Emperor Aurelius Commodus.\nThe feast also of another Saint Donatus, bishop and confessor, who slew a dragon with his walking staff. Whose body eight yoke of oxen could scarcely draw to the fire, with many other great miracles. The feast also of many other holy saints, martyrs, confessors, and virgins.\nThe eighth day of August. At Rome, in Ostia street, the feast of St. Ciriace, a deacon, St. Large, and St. Smaragdus, with twenty other persons put to martyrdom by Emperor Diocleian. In Fraucese at Nienna, the feast of St. Severus, who, after many labors and great diligence in preaching, came to the same city, where he converted the multitude thereof, and so rested in the Lord.\nAt Rome, the feast of St. Hormisdas, pope, who first ordained psalms to be sung in divine service, and condemned the heresy of Novatian.\nThe man was a man of great pity and most liberal in alms. The feast also of Saint Hormisda, a martyr, who was put to death by the king of Persia. The translation also of Saint Quirique, a bishop and martyr. And the feast of many others.\n\nThe ninth day of August. The vigil of Saint Laurece. In Tuscia at Colonna the feast of Saints Secundiane, Marcelliane, and Veriane martyrs, who under Emperor Decius were scourged, racked, their flesh torn with hooks, and hot flames of fire put onto their wounds, and at last slain by the sword. At Rome, the feast of Saint Romane, a martyr, who was a man of war under Emperor Decius, and converted by Saint Lawrence, and desired of him to be baptized for which he was put to many torments, and at last beheaded.\n\nThe feast also of Saints Firmus and Rusticus martyrs, who by marvelous many torments were put to death, whose holy bodies were buried by angels, and afterwards found by revelation, and then lost again.\nThe feast of Christ's people, and yet again, through the intercession of St. Mary, the Consolatrix Virgin, they were found again to great comfort of Christians. The feast also of many other saints: martyrs, confessors, and virgins.\n\nThe tenth day of August. At Rome in Tyburtyne Street, the feast of St. Lawrence, a martyr, who, under Emperor Decius, was put in a harsh prison, scourged, racked, had his flesh torn, and was burned with fiery plates, and at last was spread upon a gridiron with coals and roasted to death. At Rome also, the feast of the 150 soldiers, all martyrs.\n\nThe feast also of St. Hope, who built the monastery of Caple. There was an abbot, but for forty years he was blind. Then an angel appeared to him and restored his sight. The angel commanded him to preach to the monasteries around him, and so he did as the angel taught him. After fifteen days, he returned to his own monastery and called all his brethren together. Before them, he received the sacraments of the church.\nThe departure of a man among us, who sang as he went to the Lord, and all saw his soul leave in the likeness of a dove, flying straight into heaven. The feast also of many other holy saints: Martyrs, Confessors, and Virgins.\n\nAugust 11th, Rome: The Passion of Saint Tiburtus, a martyr, was endured between two laurers by the judge Fabian, who compelled him to walk upon hot coals and ashes, and afterwards beheaded. At Rome, the feast of Saint Susanna, a virgin and martyr, niece of Saint Cyriacus the pope, was put to death by Emperor Diocletian, beheaded by the sword. At Cambrai, the feast of Saint Gangulf, a bishop and confessor. At the castle of Chartres, the feast of Saint Taurinus, a bishop and confessor.\n\nThe feast also of the Crown of Our Savior. The half of which Charlemagne brought from Constantinople to Paris at his departure and division. At the departure and division of the same crown, the green leaves and fresh flowers from its branches flourished, and the said King Charles was adorned with them.\nfylled both his gloues / & reserued them for relykes. And of the people yt were present .ccc. & moo were heled of dyuerse sekenes by ye odour & smell that came therfro\u0304 / wt many other grete miracles. The feest also of saynt Cromacy / fader vnto saynt Tyburce the martyr / yt by the emperours Dioclecian & Maximian were put to deth / & wt hym a.M. & .cccc. other {per}sones. The feest also of an other saynt Cromacy / a bysshop of grete lernyng / vnto whome saynt Ierom dedicate ma\u00a6ny werkes / & sent hym pystles / & receyued many of hy\u0304 The feest also of the .vij. slepers / that is to saye / whan they arose / & forthwith after dyed. For ye other feest in Iuly was wha\u0304 they slept. The feest also of many. {etc}\n\u00b6 The .xij. day of August. In cicilie at cathyne ye feest\n of saynt Ewple a deacon / that by the emperours Dio\u2223clecian & Maximian after many turme\u0304tes was slayne by the swerde. At augustane the feest of saynt Hyllary moder vnto saynt Affra / that as she was in prayer at the graue of her sayd doughter / was\nAt Rome, the feasts of Saints Quiriake, Large, Crescenciane, and Menye, as well as many other Christians, were celebrated. They were all put to death together under the mayor Pertinace. At Salary, the feasts of Saints Graciane and Felicissima, both martyrs, were observed. They were tortured for the confession of Christ with stones to the mouth and then put to death by the sword. In Syracuse, the feasts of Saints Machare and Iuliane, confessors, were celebrated. At Assise, the feast of Saint Clare, a holy virgin, was observed. The feast also of Saint Ethelwold, a confessor of many virtues, was celebrated at Reate. In Rome, the feast of Saint Probe, bishop of the same city, a man of singular virtue, was observed. At his hour of death, he was brought to blessings by Saints Ewlethery and Iuuenall, martyrs, as well as other angels and saints. At Rome, the feast of Saint Romula was also celebrated.\nThe Virgin of singular piety, obedience, and strict silence, continually occupied in prayer, was taken with palsy and lay many years lame but never impetuous, never leaving therefore prayer, whose soul was carried to bliss with a querulous celestial song. The feast also of many other saints {etc.\n\nAugust 14. At Rome, the feast of Saint Ipolytus, a martyr, was taken by the magistrate Valerian and tied to wild horses, drawn through bushes and thorns until he was dead. With him, eighteen persons of his household were put to death. Besides him, his nurse Saint Concordia was beaten to death with leaden balls before him. At Forcill, the feast of Saint Cassian, a martyr, who refused to sacrifice to idols, was judged to die. For his greater pain, he was delivered to certain of his own scholars who had corrected him for their faults beforehand, and they subjected him to many and grievous tortures, leading him to martyrdom at Pictauy.\nThe feast of Saint Radegund, a queen, whose life was renowned for many miracles.\nThe feast of Saint Ypolity, bishop of Aprian, a man of noble doctrine, performed many prophetic works, and was of notable virtue and many miracles.\nThe feast of Saint Cassiane, also known as Saint John Cassian, the hermit, who wrote the Conferences of the Old Fathers in Egypt and their rules and manners, and other noble works, to the great edification of the church.\nThe feast of many others {etc}.\nThe twenty-fourth day of August. The vigil of the Assumption of our Lady. At Rome, in the Appian Way, the feast of Saint Eusebius, a priest and confessor, who, under Emperor Constantine, was subjected to many afflictions, and at last was enclosed in a sack within his own house and died.\nThe feast also of Saint Helias, the holy prophet, who was taken up and living was carried off to paradise on this day, where he remains with Enoch, until a little before the general judgment, at which time they shall\n\n(Note: The text appears to be in Old English, but it is written in a Roman script, which suggests that it may be Latin. However, without further context or information, it is impossible to determine the original language with certainty. Therefore, I will assume that the text is in Middle English and will translate it as faithfully as possible to modern English.)\ncome into the earth, and here there is conflict with Antichrist, whom he shall put to death. But after notwithstanding, they shall be raised again to life by the power of God and vanquish and confound him. The feast also of many others.\n\nThe fifteenth day of August. The deposing of the mother of God, our Lady Saint Mary, whom the church believes without any doubt to be dead, according to the condition of our nature. But where her honorable temple of her said body, by the divine counsel and ordinance of God, was laid or where it now rests or remains, the old church would not hinder, but rather let the matter hang in doubt and suspense, than write or teach anything without authority, until it pleased our Lord God further to reveal it. Since then it pleased His goodness to reveal it at that time through revelation to diverse persons, which our said mother the church has approved and now holds and teaches, that her holy body is with her blessed soul.\nin blysse gloryfyed / & therfore is this feest now called ye assumpcyon. At rome in appia strete the feest of saynt Tarsycy a colet in order / that bycause he wolde not shewe the sacrament of Chrystes body vnto the paganes that they myght haue had it in de\u2223rysyon / was beten with staues & stones vnto deth.\n\u00b6 The feest also of saynt Euseby a bysshop / a man of notable doctryne / yt wrote many storyes & other profy\u2223table werkes. The feest also of an other saynt Euseby an abbot / and discyple vnto saynt Ierom / a noble man borne / & went in pilgrymage vnto ye holy lond / where\n he fou\u0304de say\u0304t Ierom at bethleem / & than he forsoke all the worlde & was wt hym a mo\u0304ke / & after abbot / & euer of synguler sanctite / & had reuelacyons / & was of ma\u2223ny myracles. The feest also of many other holy. {etc}\n\u00b6 The .xvj. day of August. In bytyny at nice the feest of saynt Vrsacy a confessour / that fyrst was a man of warre vnder ye tyrau\u0304t Luciane / & after he lyued as an heremyte solytary / & amonge other many grete\nmycles slew a great horrible dragon. At Metz, the feast of Bishop Arnuf, who lived as a hermit in singular sanctity and performed many miracles. At Rome, the feast of Saint Serene, a noble matron, wife of Emperor Diocleian.\n\nThe feast also of Saint Artemis, a virgin and martyr, who was the daughter of the said emperor Diocleian by his wife, Saint Serene. After the death of her father, this virgin was put to death by her own brother. The feast also of Bishop and Confessor Franbold. And the feast also of many others {etc}.\n\nThe seventeenth day of August. In Africa, the feast of Abbot Liberate, Deacon Boniface, Saints Seuy and Rustyke, both subdeacons, Saints Rogate and Septimus monks, and Saint Maximus, a child, all martyrs, who, during the persecution of the Vandals, were put to martyrdom by King Huneric. In Cappadocia, at Cesarea, the feast of Saint Mamete, a martyr, who, by the command of Valerian the emperor, was put to death by the magistrate Alexander.\nThe octave also of St. Lawrence.\nThe feast also of St. Tharcill, daughter of St. Gregory the pope, a holy woman who, through St. Felix, received revelation of her death. At which our savior Jesus came visibly to her, to whom she yielded her spirit. When her body was washed, they found her knees and elbows as hard as a camel's knees due to long kneeling and prostrations. The feast also of many other holy saints, martyrs, confessors, and virgins.\nThe eighteenth day of August. At Presteign, 34 miles from Rome, the feast of St. Agapitus, a martyr who greatly desired martyrdom. In the age of fifteen, he was brought before Emperor Valerian. By the mayor Antiocus, he was scourged, racked, and after many cruel torments, was killed by the sword. In Rome, the feast of Saints Crispian and John, both priests, who in the persecution of Emperor Diocletian were very diligent in burying the bodies of holy martyrs. Therefore, they are honored with similar merits to them.\nrome also in lauicane strete ye feest of say\u0304t Elene moder vnto the emperour Co\u0304stantyne. The feest also of saynt Pontyne a holy co\u0304fessour.\n\u00b6 The feest also of saynt Fyacre a co\u0304fessour / borne of ye noble blode of yrelonde / yt forsoke all the worlde & went in to frau\u0304ce / & there was an heremyte of hygh perfec\u2223cyon & many myracles. In yrelonde the feest of saynt Daygens a co\u0304fessour / that in his childhode dyd many myracles / & after he reysed .xiij. {per}sones vnto lyf / wt ma\u00a6ny other notable actes / & dyed in the age of .cxl. yeres full of sanctite & {per}feccyon. The feest also of many. {etc}\n\u00b6 The .xix. dye of August. the feest of saynt Magnus & saynt Andrewe martyrs / yt with .MM.v.C.xcviij.\n other persones of theyr company were put to deth for the co\u0304fessyon of Chryst. In the frau\u0304chest of sigesteryke the feest of saynt Donate a preest that fro\u0304 youth was endowed with many grete graces / & euer he lyued ye strayte lyf of heremytes. At rome ye feest of saynt Iule a martyr / that was a senatour / & by\nThe emperor Commodus betrayed to death with battles. In the territory of Bituriens, the feast of Saint Marianne, a holy confessor.\n\nThe feast also of Saint Lewis, a bishop; he was the son and heir to King Charles of France, and forsake all worldly pomp, and was a brother of the Order of the Holy Faith, and after an hermit. When he was a priest, he was made a bishop by revelation, and of high perfection and many miracles. The feast also of many others.\n\nThe twentieth day of August. The feast of Saint Samuel the prophet; his holy bones (as Saint Jerome writes) were translated by Emperor Adri\u00e1n from Jury to Trier. The feast also of Saint Porphyry, master and teacher to Saint Agapitus. In the island of Nere, the feast of Saint Philibert, an abbot; he was first a temporal knight, and afterwards gave himself wholly to Christ, and was a great founder of monasteries, and of high perfection. At Corduba, the feast of Saints Leuigilde and Cristouer, martyrs; they were headed, and their bodies burned.\nThe feast of St. Bernard, a confessor and abbot of Clareval.\nThe feast of St. Oswyne, a king of England, who willingly put himself in the hands of his enemies and, with him, was put to death a noble knight who would in no way abandon his master. The feast of St. Credan and St. Samuel, a priest and a great scholar, who made many works, particularly against heretics. The feast of Sts. Leoncy and Carpofore, martyrs, who, by the judge Lisy, were put to death by many cruel tortures. The feast of St. Helias the high priest and judge of Israel, and master to the said prophet Samuel. The feast of many others.\nThe 21st day of August. In the territory of Galatia, the passion of St. Privat, a bishop and martyr, who, during the persecution of emperors Valerian and Galien, was put to martyrdom. The feast of Sts. Bonosus and Maximian, martyrs, whose acts are written at length in the legend. At Salon.\nThe feast of Saint Anastace, a martyr, who was put to death by Emperor Aurelius. The feast of Saint Quadra, a bishop and confessor.\n\nIn Ireland, the feast of Saint Mogue, an abbot. In his youth, he performed miracles as a pagan. After a revelation, he went to Rome where he was instructed in the faith and baptized. Upon his return to Ireland, he converted many people and raised three persons to life, one of whom had been dead for seven days and another for three. The feast of Saint Timothe, bishop of Alexandria, and of Saint Portier, a priest, both martyrs, who were put to martyrdom by the heretic Dioscorus. The feast also of many others.\n\nThe twenty-second day of August. At Rome, in the Ostia street, the feast of Saint Timothe, a martyr, who was scourged three times because he refused to sacrifice to the idols. At Augustodunum, the feast of Saint Symphorian, a martyr, who was put through many tortures by Emperor Aurelius.\nLast, in a gate of Rome, you celebrated the feasts of Saints Marcial, Epute, Saturnyne, and Aprilis & Saint Felix martyrs, and pilgrims, with many others of their company, all put to death. At Rome also in Aurelian street, the feast of Saint Antoninus a martyr, who by the judge Vitellius was beheaded. The octave of our Lady.\n\nAt Rome also, the feast of Saint Mausa, a virgin, to whom, in young age, our blessed Lady appeared with many virgins of her age, and asked her whether she would go with them. The virgin answered, \"I would gladly,\" to whom our Lady said, \"And this day you shall be with them.\" At which day our Lady came to her again, being sore sick, and said, \"Come your way, daughter,\" and she, with a low voice and great gladness, answered, \"I come.\" And there they expired, and so a virgin was joined to the celestial virgins. The feast also of Ma. {etc}\n\nThe 24th day of August. At Antioch, the feast of Saints Donatus, Restitutus, Valerian, and Fructuous, with twelve other martyrs.\nIn Lice at Egea, the feast of Saints Claude, Austere, Neon, Dominyne, Theonyll, and the holy women, all martyrs, who were put to death by many great and varied torments, according to St. Lisy. In a gate of Rome, the feast of Saints Ypolite, Quiriake, and Akyl. The feast also of Saint Zachaeus, who was the fourth bishop of Jerusalem after Saint James. At Alexandria, the feast of Saint Theon, a bishop. At Remens, the feast of Saints Timothe and Appollinaris, martyrs. At Lyons in France, the feast of Saints Minerue and Eleazare, with their eight children, all martyrs. The vigil also of Saint Bartholomew.\n\nThe feast also of another Saint Zachaeus, who was the first bishop of Antioch after Saint Peter, whom he himself consecrated when he went to Rome after Simon Magus the heretic. The feast also of another Saint Theon, an abbot with three hundred monks, a great learned man in diverse languages, and of the Perfection, who in thirty years never swore an oath.\nmade only lye / nor yet spoke any vain or idle word / nor at any time was angry or impetuous / and his saying was often that nothing is more perilous to a religious person than to keep secret his deeds or thoughts. In Ireland, the feast of St. Eugene, first an abbot and afterward made bishop by revelation, and of high perfection, he had revelation of angels and was of many miracles. The feast also of many others.\n\nThe twenty-fourth day of August. The feast of St. Bartholomew the apostle, who in India for preaching Christ was beheaded, whose holy body was buried on the isle of Lippari, and after translated to Benevento, where it is held in great honor and reverence. The feast also of the 300 martyrs, who by the emperors Valerian and Galian were subjected to many cruel tortures and were named the white lump or white keep of martyrs. In Normandy, at Roncevaux, the feast of St. Andoen, a confessor, who despised much the pomp of the world.\nIn Yrelonde, at the feast of St. Patrick, an abbot named Laurence was made bishop. In Italy, at the castle of Vicymyle, the feast of St. Secundus, a nobleman and one of Thebes legion's captains. In Pergamy, the feast of St. Alexander, a captain also of the same legion, was headed for his remarkable constancy. In the territory of Lemonicens, the feast of St. Aurelian, a priest and confessor.\n\nIn England, the feast of St. Brigid, bishop of Canterbury, a man of singular sanctity and many great miracles, and of noble birth, was celebrated, along with many others. {etc}\n\nThe 27th day of August. At Capua, the feast of St. Rufus, a martyr, a nobleman born, and disciple of St. Apollinaris, who was a disciple of the apostle Peter. At Thomys, the feast of St. Marcellina, a noble captain, and of his wife St. Maena, Saints John, Serapion, and Peter, all martyrs together. The feast also of St. Aurelius, St. Felicitas, and the holy women Saints Natalia and Liliosa.\nmartyrs. And the feest of saynt George a deacon & amo\u0304ke of meruaylous abstynence / that went in pylgrymage fro\u0304 Ierusalem vnto corduba / wt certayn {per}sones of noble lignage borne in the same cite / where accordynge vnto a reuelacyon shewed vnto hym / he receyued that before he had lo\u0304ge desyred / the crowne of martyrdom / slayne by ye swerde At arelatens ye feest of saynt Cefary a bysshop / of mer\u2223uaylous vertue & synguler pyte. At augustudune the feest of saynt Fiagry a bysshop and confessour.\n\u00b6 The feest also of say\u0304t Pelagy a martyr / borne of no\u2223ble\n lignage / that after the desece of his parentes / solde his londes & gaue all vnto the poore / & whan the perse\u2223rucyon of the emperour Numeriane was in moost fu\u2223ry & violent / he wylfully offred hymselfe vnto ye iudge & co\u0304fessed the name of Chryst / for the whiche after ma\u00a6ny meruaylous turme\u0304tes he was heded. At rome the feest of an other saynt Pelagy the fyrst pope of ye name a noble man / & a grete correcter of heretikes. The feest also of ye thyrde\nSaint Pelagius, the second pope of that name, was a pious and devout man who ordered all the prefaces in the Mass except for the preface of our Lady. Saint Gregory, his successor, added that one. In Denmark, the feast of Saint Anastasius, a martyr, is celebrated. And the feast of many other saints.\n\nThe twenty-eighth day of August. At Rome, the feast of Saint Erme, a martyr. He was a nobleman born, and, as is written in the life of Saint Alexander the pope, he was long kept in harsh prison, and after being killed by the sword. The feast also of Saint Julian, a martyr, who in a great persecution of Christians, fled from Rome more by the persuasion of Saint Ferrol than of his own mind, and came to Avernus, where by treason for Christ's faith, his throat was cut, and he became a martyr. At Constantinople, the feast of Saint Alexander, pope and confessor, of great fame and glory, by whose virtue and holy prayer, the great heretic Arius was condemned. In Africa, the feast of Saint Augustine, bishop.\nThe first translation of this text was into Sardinia, and afterwards by the king of the Lombards into Ticiny, where he was honorably shrined at Sanctanas on the feast of St. Julian, bishop and confessor.\n\nThe feast also of St. Daniel, the holy prophet, and of St. Susan, whom he delivered from the deadly accusation of false judges. The feast also of the Virgin Mary and others.\n\nThe 29th day of August. The beheading of St. John the Baptist; not that he was beheaded on this day (for, as the Gospel records, he was beheaded about Easter), but that the church now honors his beheading because his head was found the second time on this day, and in Edissa was shrined with great honor, hence it should be called rather the feast of the inception of it. At Rome, the feast of St. Sabina, a matron of noble estate, who was put to martyrdom by the sword under Emperor Adrian. In the freshest of Treves, the feast of St. Sabina, a virgin, who took great labors in pilgrimage and was very holy.\nfamous in miracles. At Paris, you feast of Saint Mercy, a priest and monk. The feast also of Saint Catherine, a virgin\n\u00b6 The feast also of Saint Savinian, a martyr,\nwho was a pagan and converted by an angel,\nand after many great miracles,\nhe was baptized for Christ and took up his own head,\nbearing it a certain distance,\nwhere he was buried, after whose departure,\nhis sister said Savinian, also a pagan and a virgin,\nmade instant prayer to the idols for her said brother,\nto whom appeared an angel,\nand showed her where he was,\nby which she was also converted and went to Rome,\nwhere she was baptized,\nand after many miracles and holy life,\nshe died at the sepulcher of her brother,\nthe same day of his deposition,\nand her maiden with her, a virgin also,\nand both buried by her.\nThe feast also of another saint Sabina,\na virgin and martyr,\nwho gathered the relics of Saint Serapia,\nnotwithstanding that she was of noble birth,\nyet was she put to death by many cruel torments.\nThe feast also of Saint\nEdwold, brother of Saint Edmund king and martyr, succeeded him as king after his death but for Christ's sake, he renounced the throne. An angel brought him to a desert where an hermit of high repute performed many miracles. More miracles occurred at his tomb after his death.\n\nThe 30th day of August. At Rome, in Ostia street, the feast of Saint Felix, a priest and martyr, was celebrated. He was hanged, racked, and beheaded by emperors Diocletian and Maximian. Along with him, Saint Adauct was beheaded, meaning added or joined, as his own name was unknown. At Rome, the feast of Saint Gaudencius, a virgin, was also celebrated. In the freshest of melons, the feast of Saint Agily, a confessor, was held.\n\nThe feast also of Saints Teresian and Flaccus, martyrs, was celebrated. Saint Flaccus, bishop of the Idols, brought an idol to Saint Teresian, which he blew upon and broke. The same blast destroyed the idol.\nOvercast the bishop and strike him blind; then Judge Leician, after many tortures, bit his tongue, rendering himself mute. The saint spoke, and at last the judge was so vexed by his torments that he died. Afterward, Saint Flaccus was covered and baptized, and they both were headed. At the ambiance of Saint Firminus, bishop of the same, a noble man was born, but much more noble in virtue and miracles. The feast also of many others.\n\nThe 31st day of August. At the true feast of Saint Paulinus, bishop and confessor, who, by Emperor Constantine, was exiled and driven from place to place with much affliction, until at last he died in Friesland. At Thessalonica, the feast of Saint Arethas, a great cleric, who performed many works and, in open disputation before Emperor Hadrian, proved by good learning, reason, and authority that our Savior Jesus was truly God. At Antisiodorus, the feast of Saint Optatus, bishop and confessor. The feast also of Saint Eulalia, bishop. In:\nBrighton at the monastery of Glastington celebrates the feast of Saint Aidan, a bishop and confessor, whose soul Saint Curtbert saw carried and conveyed by angels to blessings. The feast also celebrates Saint Cuthburgh, a virgin.\n\nAt Nole celebrates the feast of Saint Felix, a priest and confessor, known for many miracles. In England, the feast of Saint Eadwyd, a virgin, is celebrated, who was the king's daughter of Kent. The king of Northumberland desired her as wife, but she, for the love of Christ, forsook the world and caused her father to build a monastery where she was professed and lived a holy life filled with miracles. The feast also celebrates many other holy saints, martyrs, confessors, and virgins.\n\nSeptember. The first day of September. The feast of Saint Iesu Naue, also called Joshua, who was the captain and duke of the children of Israel next after Moses, and the feast of Saint Gideon the prophet. The feast also celebrates Saint Anne the prophetess, of whose sanctity the holy gospel makes mention. In Athens, the feast of Saint Giles the abbot, very honorable, is celebrated.\nThe feast of Saint Calef, one of the twelve sent by Moses to search the land of Canaan, and the only one, along with another, who entered it. The feast of Saint Raabe, the common woman who lodged and saved the same searchers. The feast of Saint Othoniel, the first judge of Israel after Joshua, and of Saint Haiot, the second judge, and of Saint Deborah, the prophetess, and her husband Barak, who was the third judge, and of Gideon. The feast of Saint Prisca, a martyr, at Capua in Aquarius Street, the feast of Saint Xystus, a bishop and confessor, at Remy, the feast of Saint Lupe, a bishop and confessor, who had a precious stone sent into the chalice as he was at mass, at Cenoman, the feast of Saint Victor, a bishop and confessor of great holiness.\ni.e. The feast of St. Thola, the fifth judge, and of St. Iabyr, the sixth judge, and of St. Iepte, the seventh judge, and of St. Abeasan, the eighth judge, and of St. Hailon, the ninth judge, and of St. Abdon, the tenth judge, and of St. Sampson, the eleventh judge. Joshua, as named before, was the twelfth and first in order and honor. The feast also of St. Rutte, the holy widow. The feast also of the sixteen martyrs, all natural brothers, who are in the Roman calendar and there simply served. The feast also of St. Vivian, a bishop, and of his disciple St. Berkar, a martyr and an abbot. He was murdered by one of his own monks for doing due correction. From his tomb flows oil that cures many people. The feast also of St. Agil, an abbot, born of noble lineage, a great preacher, and converted many people, and had revelation of his death, and was of many miracles. At Ambianens, the feast of St. Honorat, a bishop and confessor. And of many others.\n\nThe second day of September. In France, at Lyons.\nThe feast of Saint Just, a bishop and confessor, who lived in such perfection that his life was accounted next to angels; his holy relics, along with those of Saint Viatour, were found by revelation. At Lyons, the feast of Saint Helpedy, a bishop and confessor. At Apamya, the feast of Saint Antoninus, a martyr.\n\nThe feast also of Saint Medard, an abbot, of noble birth, who forsook the world and went to religion, where he lived in high perfection, and was known for many miracles. The feast also of another Saint Helpedy, an abbot, of notable abstinence, who never took bodily food but twice a week for twenty-five years, and was continual in prayer. The feast also of Saint Cosmas, a confessor, of high perfection, living always in desert. The feast also of Saint Mansuetus, a bishop and confessor, and the feast also of many other holy saints.\n\nThe third day of September. The election and ordination of Saint Gregory, pope, and one of the four doctors.\nThe feast of the holy woman, Phoebe, mentioned in Romans. At Rome, the passion of Saint Seraphia, a virgin and martyr, was delivered to certain young men to be corrupted by Priscian. However, they could not move her mind nor defile her body. She was then enflamed with burning oil and pitch, scourged and racked, and endured many other tortures. Her martyrdom was accomplished on the 29th of July, as her holy body had not yet been found. Therefore, her said passion is celebrated. At Capua, the feast of Saint Antoninus and Saint Aristides, a bishop and martyr, both whose acts are written in one book. At Tull, the feast of Saint Mansuetus, a bishop.\n\nThe feast also of Saints Effrosina and Dorothy, natural sisters, and of Saints Tecla and Erasmus, natural sisters, and to them cosyn germanes.\nThe children, all four virgins and martyrs, were put through incredible cruel tortures by the accusation of their own kin. The father of two of the first and uncle to the other, slew them all with his own hands. The feast of Saint Antidy, bishop and martyr, who was put to death by the Vandals, and lies at Tours, is specifically noted in his life that he had power over wicked spirits, and so did the devil subject him, causing him to carry him where he would, like a beast, as a horse or a mule, with many other miracles. The feast of many other holy saints, martyrs, and confessors.\n\nSeptember 4th. The feast of Saint Moses the prophet and leader of the children of Israel out of Egypt. In Auchyre, the feast of Saints Rufine, Siluane, and Vitalicy, all children and martyrs. At Cabilon, the feast of Saint Marcell, martyr, who, by the president Prisca, was desired for a solemn feast of the idols. When he came, he defied both the meat.\nAnd the idols with great boldness reproved their folly, for those whom the said president devised for himself a new cruel torment of vengeance, and caused him to be set fast in the earth over the girdle, so that he might bow no way, where he continued in the land of Christ three days and then departed. The feast also of Saint Magnus, Saint Chaste, and Saint Maximus. And the translation of Saint Cuthbert and Saint Bede, both bishops of singular sanctity.\n\nThe feast also of Saint Prisca, a man of singular devotion and great learning, who ordered many lessons and responses for the feast days and made many good works. The feast also of Saint Marinus, who was a mason and labored much for poor persons, and after he gave himself to learning and became a great preacher, and converted many gentiles, and was made a deacon in order, and then he built many monasteries and churches and well ordered them, and was of many miracles. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe five.\nSeptember 7. At Rome, the feast of Saint Victoryn, a virtuous and miraculous man, was elected bishop of Amiterne. Soon after, he was accused to the emperor Nero as a Christian and was beheaded over a stinking ditch filled with carnage and brimstone. In a gate of Rome, the feast of Saint Herculiane. At Capua, the feast of Saints Quint, Arconcy, and Donate, martyrs. In the freshest part of the land, the feast of Saint Bertyme, an abbot and confessor.\n\nThe feast also of another Saint Victoryn, a confessor.\n\nSeptember 7, the feast of Saint Zachary the prophet, who in his old age returned to his own country and was buried near the prophet Agge. In Africa, the feast of Saints Donatian, Presidius, Mansuetus, Germanus, and Fuscus, all confessors and bishops.\nThat which was not standing were put to many tortures / racked / scourged & beaten with statues / and after put into exile. From this company was taken St. Lety, a noble man of excellent doctrine. After long and hard prison and many tortures, he was burned and became a martyr. In Capadocia, at the feast of St. Cyprian, a deacon. At Rome, the feast of St. Elutherius, a bishop and confessor.\n\nThe feast also of St. Zachary, a priest of the old law who was slain by King Joas, of whom Zachary our savior makes mention in the gospel. Matthew xxiv. The feast also of St. Onesiphore, disciple to St. Paul the apostle. In Ireland, the feast of St. Maculin, a king's son. By whose sanctity, a child spoke in his mother's womb. A man also of many other miracles. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe seventh day of September. At Nicomedia, the feast of St. John, a martyr. By the zeal of Christ, he tore and rent a book of the emperor's law, wherein were written certain decrees against him.\nChristians. For the reason that emperors Diocleian and Maximian drove him into a fury in the same city, they put him through various and most cruel tortures, which he endured until death with most mild and patient behavior. At the deposition of Saint Eusebius, a confessor, who, as is written in his legend, was the first subdeacon of the Church of Rome, and after a miracle, in the sign of a dove, was elected bishop of the same city. In the territory of Augustodunum, the feast of Saint Regina, a virgin and martyr, is celebrated. By the consul Olybrius, she was racked and set on fire with lamps, and after many grievous tortures, she was beheaded. In the freshest of Paris, the feast of Saint Clodoald, a priest, is observed. Born of noble blood, but more noble in virtue and good manners. One of the feasts also of Saint Dionysius, archbishop of Canterbury. In England, at Durham, the feast of Saint Alcuin, a confessor and bishop, is celebrated. Long after his death, he was translated by revelation, and during his translation, many miracles were displayed.\nThe fourth day of September. The feast of our lady, called the nativity or of her birth, which before was shown and prophesied, and how from her virginal womb (she ever immaculate) the savior of the world would proceed, and how she would also be the perpetual patroness of all mankind. At Nicomede, the feast of St. Adrian, a martyr, and 24 others, who, under Emperor Diocletian, endured many torments and had their thumbs and limbs broken, and were put to death. In Alexandria, the feast of St. Timothe and St. Faustina.\n\nThe feast also of another St. Adrian, the first pope of that name, a great builder and repairer of churches and monasteries, and he kept a general council at Constantinople, with many other noble acts, and was of high perfection. The feast also of St. Corbinian, a bishop of holy life and many miracles. And the feast of many other holy saints.\nThe ninth day of September. At Nicomede, the passion of Saints Dorothy and Gorgony, who reprimanded Emperor Diocletian for the tyranny he inflicted upon Christians, for which they were tortured and scourged. Their flesh was rent with hokes, and their wombs or bellies were flayed and salt, vinegar, and gall were put upon them. They were then spread on a gridiron with hot coals and roasted, and after many more tortures, they were beheaded like thieves and thus accomplished their martyrdom. And in a short while after the body of Saint Gorgony was translated to Rome and lies in the Latin Street. At Sabina, thirty miles from Rome, the feast of Saints Iacinth, Alexander, and Tyburce. In the deanery of Tarascon, the feast of Saint Audomar, a bishop and confessor. In Scotland, the feast of Saint Queran, an abbot. The feast also of Saint Modwen, a virgin.\n\nIn Ireland, the feast of Saint Osman, a virgin, who was the daughter of pagans.\nHerying of Christ, she forsook her parents and with one maiden, she fled into wildernes, where she continued a holy life full of miracles. The feast also of Dorothy, an abbot in Egypt, a man of marvelous strict life and great holiness. The feast also of St. Sergius the pope, among other noble acts, ordered the Agnus Dei, the three sins, to be performed at mass. He also found at Rome by revelation a portion of the holy cross and had many other revelations, and was of singular sanctity. In England, the feast of St. Walburga, a virgin, was celebrated at Barking.\n\nSeptember 9. At Rome, the feast of St. Hilary the pope. In Africa, the feast of St. Nemesian, St. Felix, St. Lucy, all bishops. The feast also of St. Felix, St. Lucy, St. Polian, St. Victor, St. Iadecy, and St. Daryue, who, in the persecution of Decius and Valerian, the emperors, after many afflictions, were kept in fetters as prisoners, and caused to dig and mine.\nIn Calcidony, the feast of Saints Sostenes and Victor were celebrated, to whom Saint Cyprian wrote a letter that remains among his works. The feast of Saint Bryd, bishop and confessor, and of Saints Denys and Ammon, confessors, was also observed. At Winchester, the translation of Bishop Adelwold took place, as well as that of Saint Augustine the apostle of England and some of his companions.\n\nIn Ireland, the feast of Saint Finian, also known as Saint Winyn, bishop and confessor, was celebrated. He was of singular sanctity and performed many miracles, among which is notable the fact that he raised three persons to life, one of whom had been dead for three days. The feast of Saint Herodard, bishop of Tungrens and a martyr, was also observed, along with the feasts of many other holy saints, martyrs, and others.\n\nSeptember 15. At Rome in old Salary.\nstrete the feest of saynt Prothe & saynt Iacinct / enukes vnto ye emperour Galiene / yt whan they were knowen for christyans / were now compelled / now entreated to do sacrefyce vnto ye ydolles / but in no wyse wolde they consent therto / for the whiche after many turmentes they were heded. At tarente ye feest of say\u0304t Peter arche bisshop of ye same. At lyons the deposicyon of saynt Pa\u00a6cience a bysshop & co\u0304fessour.\n\u00b6 The feest also of saynt Hely an abbot in the desert of egypt / that by his holy cou\u0304seyle gadered in to one mo\u2223nastery .ccc. virgyns / of ye whiche he was fader & go\u2223uernour in grete holynes & hygh perfeccion. The feest also of an other saynt Hely an abbot also nere the same partyes / that was discyple vnto saynt Antony / and a man of singuler sanctite. The feest also of saynt Vene\u2223ry an abbot in the yle of palmary / that was also discy\u2223ple vnto saynt Antony / a man of strayte lyfe and many myracles. The feest also of an other saynt Venery a\n monke of the monastery of saynt Benet / that for\nperfection went from then into wildernes with only three loaves of bread, by which he lived there for four years, and after many years, by herbs, fruits, and roots. The feast also of many other holy saints, martyrs, confessors, etc.\n\nThe twelve day of September. At Ticinum, the feast of Saint Siro and Saint Eusebius, disciples unto Saint Hermagoras, and by him were sent thither to preach. Through their virtue and miracles, they first converted that city, and also greatly edified the other cities that had been converted before. And they were both bishops, of holy life and great perfection. At Lyons, the deposition of Saint Sacerdos, in English, Saint Priest.\n\nThe translation also of the aforementioned Saint Hermagoras. And the feast of another Saint Eusebius, born of the noble blood of Spain, and a man of great learning and holy conversation. At Nicomedia, the feast of Saint Nicetas, a martyr, it was his own father, the king of the same land, who put him to many cruel torments, in which he did great miracles, and converted many persons.\nFeast of Saint Boniface, also known as Saint Cordimus, a virgin of noble Egyptian blood, heard of our Savior and forsake many noble marriages, willfully chased and elected Him as her spouse. She privately entered a monastery of virgins where she was baptized and took the holy habit, continuing a holy life filled with miracles. In Ireland, the feast of Saint Albey, bishop and confessor, of singular perfection and many miracles. The feast also of many other saints.\n\nSeptember 14. In Egypt, the feast of Saint Philip, who was the father of the holy virgin Saint Eugenia. He was a nobleman and captain of the city, who, having renounced Rome and the whole world for Christ, was later made a bishop. Emperor Volusian and Galien caused the magistrate Perhenna to put him to death by the sword because of this. The feast also of Saint Amatus, a priest and abbot of the monastery of Romoryke, a man of marvelous abstinence, who lived as a hermit.\nin high perfection with many miracles. At Andegaia, the feast of Saint Mauritius, bishop and confessor. At Tours, the feast of Saint Liger, bishop and confessor.\nIn Greece, the feast of Saint Ligeia, martyr; the day of whose death and passion was revealed by revelation and proved by a miracle. The feast also of Saint Maximus, bishop and confessor. And the feasts of many others. {etc}\nThe twenty-fourth day of September. The exaltation of the cross; when Emperor Heraclius brought it from Persia to Jerusalem. A portion of which cross was found in the sixth milestone at Rome by Pope Sergius; it is brought forth and honored by the people every year on this day. In Rome, on the Appian Way, the feast of Saint Cornelius, pope and martyr; who, under Emperor Decius, was exiled and recalled, and after many tortures, beheaded, along with twenty others, among whom were also headed Saturus a man of war and his wife Saint Celestia, whom Cornelius had baptized. In Africa, the feast of Saint Cyprian, bishop.\nby the prince Valerian was first exiled and afterwards recalled. He was beheaded, along with those who were put to death including Saints Victor and Crescencian.\n\nThe feast also of the holy father of the Old Testament, Saint Tobit. And of the famous widow Saint Judith, who put herself in great danger for the deliverance of God's people and, with the help of the Lord, slew Holfernes and fulfilled her holy purpose. The feast also of the holy widows and queen Saint Ruth. And of Saint Hester, a queen as well. The feast also of many other saints.\n\nThe fifteenth day of September. At Rome in Numidian street, the feast of Saint Nicomede, a priest and martyr. He was ordered by Emperor Domitian to sacrifice to idols, but he said he would sacrifice only to our Lord God. For this, he was beaten to death with leaded pliers in the freshest part of Carthage. The feast also of Saint Valerian, a martyr, in the earliest part of Carthage.\nThe mayor Prisca was tortured and his flesh rent with hooks. After enduring many other cruel torments, he was killed by the sword. At Tull, the feast of Saint Apry, a bishop and confessor. At Carneto, the feast of Saint Leopard, a bishop and confessor. And the octave of our blessed lady.\n\nThe feast also of Saint Aydharc, an holy abbot. In the province of Valery, the feast of two holy monk martyrs whose names are unknown. They were hanged by the Longobards. After their death, their souls sang sweet psalms, so that the said Longobards were terrified and all other Christian prisoners were greatly comforted by it. The feast also of many other saints {etc}.\n\nThe 15th day of September. At Calcidony, the feast\nof Saint Euphemia, commonly called Saint Effemia, a virgin and martyr. She was held in prison by the proconsul Prisca for a long time and subjected to harsh scourging, rackings in a wheel instrument, being thrown into a great fire, pressed with heavy rough stones, and cast to wild beasts, and further scourged.\nAgain, against thorny bushes until the skin was rent and the flesh was put into a frying pot of boiling oil, and yet again cast unto wild, ravenous beasts which tortured her and suffered no thing noised by them. And at the last, in the confession of Christ, she mildly rendered her spirit. At Rome, the feast of the noble matron saint Lucy and of saint Geminian, both martyrs together, were celebrated. At Winchester, the feast of saint Edith, a holy virgin.\n\nThe feast also of saint Minyan, a bishop, who was a king's son of the northern parties of England, and for Christ he forsook the world and went to Rome, where he was in great favor with the pope. And when he was sufficiently learned in Christ's doctrine, he was made bishop, and so returned to England, where he converted many people, built many churches and monasteries, and was of singular sanctity and many miracles. The feast also of many other holy saints.\nThe 19th day of September. At Rome, the feast of St. Justin, a priest and confessor, who constantly confessed Christ and escaped the persecution of three emperors: Decius, Gallus, and Volusian. At Rome also, the feast of Saints Narcissus and Crescenciana, martyrs. At Leeds, the feast of St. Lambert, bishop of Tongeren, an innocent man of great profundity, put to martyrdom by the treachery of wicked persons. In Britain, the feast of Saints Socrates and Stephen. At Nieda, the feast of Saints Valeria, Macrina, and Gordianas, martyrs. At Cordoba, the feast of St. Emiliana, a deacon, and of Saints Jerome, both martyrs. The feast also of St. Flocellus, a holy man and martyr.\n\nThe feast also of St. Cerbonius, a bishop and confessor, and of St. Gengulf, a confessor. The translation also of St. Tarasius, a confessor. And the feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe 18th day of September.\nThe feast of Saint Metodius, Bishop of Olympyle and after Bishop of Tyre, was in Greece (as Saint Jerome writes), in the city of Calcydia, where by the emperor Diocletian, he was put to martyrdom. At Venice, the feast of Saint Ferola, a noble captain, was celebrated. After hard imprisonment and many tortures, he was beheaded and thus became a martyr of Christ.\n\nThe feast also of Saint Victor, a martyr, was three days in a hot furnace and three days he endured by the heels, and was quickly slain. At the end, after many cruel tortures, he was beheaded. In his passion, many miracles were done. And the holy woman Saint Stephana was there concealed and put to death. The feast also of many other saints: Marcos, Marciana, etc.\n\nThe nineteenth day of September. In Naples at Campania, the feast of Saint Januarius, Bishop of Beneventan, and of Saints Festo and Proculus, deacons; Saint Desire, Saint Eutychius, and Saint Acutus, were in the city of Pluteolana. After many tortures, they were beheaded by the emperor Diocletian in Palestine.\nPeley and Saint Nyle, bishops, were burned with many Christians in great security. At Nuceria, the feasts of Saint Felix and of the holy woman Saint Cotance, who were put to martyrdom under Nero the emperor. In the territory of Lingonyke, the feasts of Saint Signy, a priest, and of Saint Genony, a martyr. At Tours, the feast of Saint Eustace, bishop of singular virtue.\n\nThe feast also of Saint Gorgon, a noble knight, who was suddenly struck blind but was later restored to sight by the revelation of an angel and made a bishop. The feast also of Saint Theodore, archbishop of Canterbury, sent by the pope to England to instruct the people, where he established many schools, both of the Greek and Latin tongue, and greatly edified the Church of Christ through his holy life and great miracles. The feast also of many other holy saints, martyrs [etc].\n\nThe twentieth day of September. In Cizyke, the feast of Saint Faste, a virgin, who under Emperor Maximian was put in a brothel by the judge Eulalius.\nAt Corduba, the feast of Saint Eulogy, a priest and martyr. In Friesland, the feast of Saints Denise and Private martyrs. The vigil of Saint Matthew the apostle.\n\nAt Rome, the feast of Saint Agapitus, pope and martyr. At the monastery of Cassyne, the feast of Saint Speciosa. By which token, he prophesied that his deacon would be a martyr, and so he was beheaded by the same bishop in his thirty-year-old age. The feast also of Saint Tecla, a virgin, who was cast into great fires, put among wild beasts, and subjected to many other cruel tortures, which she overcame by the might of God. She came to the city of Seleucia, where she greatly edified Christ's church and rested in the peace of Christ.\n\nIn the territory of [unknown]\nThe feast of Saint Patrine, bishop and confessor. At Rome, the feast of Saint Libery, bishop.\nThe feast also of Saint Linus, pope and martyr, and of another Saint Constantius, bishop of Aquileia, a holy man known for many miracles and the gift of prophecy. The feast also of Saint Sabas, an abbess of noble birth, born blind, who, through the prayers of Saint Eustace, was restored to sight. After being compelled by her friends to marry an earl, she had five children by him and, with great effort, obtained his consent to chastity. She then bought a large monastery where she was abbess over three hundred sisters professed, and was of high perception and many miracles. The feast also of many other saints.\nThe twenty-fourth day of\nSeptember. The beginning of St. John the Baptist. At Austgdune, the feast of St. Andoche, a priest / St. Tyrcy, a deacon / & St. Felix, who were sent to Frauc\u00e9 by the holy bishop Policarpe to preach, were taken by the tyrant Aurelian there. They were imprisoned, hanged all day by the hands, cast into a great fire, and at last, after many other torments, their necks were broken with levers, and they became martyrs.\n\nThe feast also of the 49 martyrs, who were taken with St. Effam and kept in prison until this day, and were put to martyrdom. The feast also of St. Geremare, an abbot of high perfection, who had many revelations from angels. The feast also of St. Solempny, a bishop and confessor. And the feast of many other holy saints. {etc}\n\nThe 25th day of September. The feast of St. Cleophas, one of Christ's disciples, who (as is said), was put to death in the castle of Emmaus, and there he was honorably buried. After the Resurrection, he had knowledge of Christ in the castle.\nThe feast of Saint Firmin, a bishop and martyr, at Amiens; of Saint Lupe, a bishop and anchorite, at Lyons; of Saint Herculan, remembered in the passion of Saint Alexander, at Antioch; of Saint Annary, a bishop and confessor, at Blesa.\n\nIn England, at the monastery of Jarrow on the Tyne, the feast of Saint Godric, the abbot, who resigned his rule and went to Rome, where he died; many great miracles occur at his sepulcher. In Ireland, the feast of Saint Barry, a bishop, who spoke in his mother's womb and afterward had many revelations of angels, performing great miracles.\n\nThe feast of many other holy saints, Mar. Co., etc.\n\nThe 25th day of September. The feast of Saint Cyprian, a bishop, and of Saint Justina, a virgin, both martyrs; Cyprian, being a pagan, put the said virgin to torment.\nIn Albane, the feast of Saint Senator. At Rome, the feast of Saint Eusebius.\n\nIn Ireland, the feast of Saint Columba, an abbot. When his mother traveled with him, he performed miracles and continued to do so until he became an abbot. Then, he performed even more miracles and displayed singular sanctity. The feast also of many other holy saints, martyrs {etc}.\n\nThe 27th day of September. At Egge, the feast of Saints Cosmas and Damian, martyrs. They were tortured and imprisoned during the persecution of Diocleian. Then, they were thrown into the sea and into a hot fire. After being crucified, stoned, and set as a target to shoot arrows at, they endured many other tortures, which they all vanquished. They were finally beheaded.\nAt Cordoba, the feast of Saints Adulphe and John the martyrs and brethren. At the castle of Persewdon, the feast of Saint Florentine, who, in the company of Saint Hilary, was taken and his tongue cut out, then killed by the sword, and so won the palm of martyrdom. The feast also of Saint Suran, an abbot and martyr, whose martyrdom caused the earth to quake and shake. The feast also of Saint Just, a deacon and martyr, a man of singular sanctity, who, by the Longobards, was beheaded, and the stroke of his head was before his company struck down by an evil spirit. The feast also of many other saints.\n\nThe twenty-eighth day of September. At Tolosa, the feast of Saint Exupery, bishop and confessor. Of him, Saint Jerome writes that he was very hard on himself and very generous to needy people. At Rome.\nThe feast of Saint Statius. At January the feast of Saint Solomon, a bishop and confessor.\nThe feast also of Saint Olav, a martyr, who was king of Norway, and being a pagan, he caused much harm to the Christian people in England and France. Yet, at last, being in Normandy, he was converted and in Rome baptized, and so returned to his own land. By his preaching and holy life, he converted many people, and at last was put to martyrdom. In Ireland, the feast of Saint Forthwara, bishop of great holiness, had a revelation from angels (as Bede writes), and after long sickness, he departed from this life. Then he saw and perceived a great dispute and contention between angels and damning spirits for his soul. But at last, the good angels brought his soul back to the body again, and raised him from death. After he lived many years in great perfection and converted many people, performing many miracles. The feast also of Saint Wineceslaus, a martyr, who was duke of Bohemia and forsook all.\nThe worldly honor for the service of Christ, and at last he was put to death by Emperor Henry, at the translation of whose blessed body were shown many great miracles. The feast also of St. Maximus a martyr, and of many other saints, martyrs, confessors, and virgins.\n\nSeptember 29. In the month of Garland, the revered memory of St. Michael the archangel. There is a church dedicated to him, which is but of poor building, yet not unworthy, adorned with many great virtues. In trace is the feast of St. Eutychus, St. Pantaleon, and the holy woman St. Ercles. At Antisiodorus, the feast of St. Fraternus, a bishop and confessor.\n\nThe feast also of St. Theophania, a confessor, who was earl of Centule's, a man of great pity and a great alms-giver. In token of whose sanctity, when he should depart from this life, he prophesied that fair weather immediately after his death would follow the tempest then raging, and many years his feast and legs were sore and...\nThe stinking body of Seckenes was whole and of sweet smallness right after his death. When a stone was laid upon his grave and the earth stirred for the same, an odor and smell of marvelous sweetness came out. The feast also of many other holy saints.\n\nThe thirty-third day of September. In France, at the castle of Salisbury, the passion of Saint Victor and of the Ursy martyrs, of the legion of the oxen, who were subjected to marvelous cruel tortures, took place. A heavenly light descended upon them so brightly that all the ministers fell flat to the ground by it, and the martyrs were thereby delivered from their tortures and set on foot. After they were cast into a great fire, but nothing harmed them, and at last they were killed by the sword. At Bethlehem, the deposition of Saint Jerome, a priest and one of the four doctors, who translated out of Hebrew and other tongues into Latin all holy scripture, and made many noble works, took place in the age of eighty-six years and six.\nMonths. At Placeance, the feast of St. Anthony, a confessor. The dedication also of the church of Salisbury.\nThe feast also of St. Honoratus, archbishop of Canterbury, who was a disciple of St. Gregory, a man of great learning, singular sanctity, and great miracles. The feast also of St. Ceran, a bishop. And of many other holy saints, martyrs, confessors, and virgins.\nOctober\nThe first day of October. The feast of St. Articus, a martyr, with whom were put to death 5 and 4 martyrs. At Thomys, the feast of St. Prisca, St. Crescence, and St. Euagria. In the province of Lusitania at Olisipon, the feast of St. Verissimus, and of his two sisters, St. Maxima and St. Julia. At Tours, the passion of St. Placidus, a priest and martyr, who was put to death in France, with the company that were sent with St. Denis. The feast also of St. Germanus, a confessor and bishop of Auxerre. And of St. Remigius, a confessor, and bishop of Reims. And of St. Vedastius, a confessor, also a bishop.\natrebacens & of ca\u2223meracens. In the grau\u0304d port ye feest of saynt Bauon a co\u0304fessour. And the feest also of saynt Melour a martyr / \n that was sone vnto ye duke of cornwell. The dedicacion also of say\u0304t Paules at london.\n\u00b6 Here ben remembred certayne of the sayntes of the olde testame\u0304t. The feest of saynt Mathathy duke & ca\u2223pytayne of the iewes / whose noble actes ben remem\u2223bred in scripture. The feest also of his sone & successour Iuda\u0304s machabeus hygh preest & duke also of ye iewes And of saynt Ionathas his broder & successour / preest & duke in lyke maner. And of saynt Symon machaby theyr broder & lyke successour also. And of his sone and successour saynt Iohn machaby. The feest also of say\u0304t Symon hygh preest / that was sone vnto saynt Ony / a noble man / as appereth in scripture. And of his sone & successour saynt Onyas / a noble man also / as appe\u2223reth in the seconde boke of the machabeys.Eccli. v. And ye feest of saynt Eleazary a martyr of the old testament in the tyme of the machabeys / as appereth in\nThe second book. Machabeus. The feast also of Saint Patrick, a priest, and Saint Denis came to France, where he was put to martyrdom. The feast also of many other holy saints.\n\nThe second day of October. At Nicomedia began the feast of Saint Elutherius, a martyr, who, under Emperor Diocletian, was subjected to various and cruel tortures and was burned; with him were put to death countless martyrs, some drowned in the sea, some beheaded and slain by the sword, some burned, and others martyred by other tortures. In the territory of Atrebatans, the passion of Saint Leodegar, bishop of Autun, who was put to death by Ebrony, steward of the king's house, through many tortures. The feast also of Saint Severine, a confessor, and the depositions of Saint Thomas, bishop of Hereford.\n\nThe feast also of Saint Geryne, a martyr, who was put to death with Saint Leodegar. The feast also of Saint Anthony, a monk of Saint Gregory's monastery in Rome, a man of notable virtue and great compassion.\nThe voice spoke from heaven twice a little before his death at whose sepulcher many great miracles occurred. The third day of October, the feast of Bishop and martyr Denys, a great learned man and noble preacher, was put to death cruelly. Among the old Saxons, the feast of Saints Ewald (both named and both priests), who for preaching the faith among them were put to death. A great light from heaven appeared and shone on their holy bodies in the night for a long time, declaring to the faithful people what they were and of what great merits. At Rome, at the Capitoline Hill, the feast of Saint Candy, a martyr. At Rome, the feast of Saint Mercury, a monk of Saint Gregory's monastery, a man of great compunction and constant in prayer. A little before his death, in vision, a crown or garland descended from heaven and closed his head.\nAfter he fell sick and passed away, and fourteen years later, an devout abbot wanted to build his sepulcher where he lay. A wonderful sweet smell came out of his grave, declaring his sanctity. The feast also of many others.\n\nOctober 4th. At Corinth, the feast of Saints Crispus and Crispin, of whom Saint Paul wrote to the Corinthians. In Egypt, the feast of Saints Mark and Marcellian, brethren and martyrs, with whom countless martyrs, both men and women of great glory and holiness, were put to death. Some were scourged and beaten to death, some racked, some burned, some drowned in the sea, some beheaded, some starved, and many were hanged, some by the necks and some by the heels, and so they obtained the crown of martyrdom through various tortures. In France, at parties, the feast of Saint Aurea, a virgin. The feast also of Saint Fructosus, a confessor who, next to the apostles, was the most precise and strict follower of the life of the gospels. He wrote a rule of great height.\nThe feast of Saint Anian, a bishop and disciple of Saint Mark, a man of noble birth and large possessions, who by chance lost it all and came to such poverty that he was willing to serve a poor cobbler in Alexandria. When Saint Mark came, his shoe rent, in the mending of which Saint Anian injured his finger. According to Mark, he was cured, and Anian covered and ordered him, continuing in high perfection and performing many miracles. The feast of Saint Petrony, bishop of Bonony, elected by revelation, a nobleman of the emperor's blood, a charitable man and a great builder and repairer of churches. The feast of Saint Amelie and Saint Amy, of diverse parents.\nTwo knights, both born on the same night and sent by their friends from their respective countries to Rome to be baptized, met by chance at Lucanus. Their faces, statures, and all other members were so similar that no one could discern or know one from the other. As a result, they fell in friendship and loved each other as brothers. After enduring many troubles for Christ, they were both killed in battle for their faith and were buried in different churches. However, their bodies were later found together. These two knights and martyrs are called Sir Amias and Sir Amylion in English, and their story is written at length. The feast of many other holy saints, martyrs, confessors, and virgins is also celebrated on:\n\nOctober 5th in Sicily: the feast of Saints Placidus and Eutychus, martyrs, and thirty other holy martyrs.\nOctober 11th in Emilia: the feast of Saint Tharsicius, bishop, who was put to death in Smyrna.\nValence, France: the feast of Saint Apollinaris.\nByssop, a man renowned for his singular sanctity in life, and whose death was laudable due to many miracles. At Antisiodorus, the position of Saint Firmatus, a deacon, and his sister, Faustina, a holy virgin, is mentioned.\n\nAt Rome, the feast of Saint Galas, a widow, born of noble blood and great riches, who, after the death of her husband, despite her state, youth, beauty, and possessions, enclosed herself and professed in the monastery of Saint Peter, where she lived in high perfection and had revelation of her death from Saint Peter. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe seventh day of October. At Capua, the feast of Saints Marcell, Castus, Emilian, and Saturninus, all martyrs. The feast also of Saint Sagar, a bishop and martyr, who was one of the old disciples of Saint Paul. At Agnes, the feast of Saint Faith, a virgin and martyr, by whose holy example Saint Capras was encouraged to martyrdom. The feast also of Saint Rogatus, a confessor.\n\nAt Rome, the feast of Saint Eusebius.\nThe feast of St. Gungulf, a holy martyr, and many other saints: martyrs, confessors, and virgins.\n\nOctober 7th, Rome, Appian Street: Deposition of St. Mark, the first pope of that name. Feast of St. Marcell and St. Apuley, converted from the heresy of Simon Magus by St. Peter's doctrine. Both were put to death and buried near Rome. In Augusta province, at Eufratesi: Feast of St. Bachy and St. Sergy, who suffered many tortures under Emperor Maximian. St. Bachy was beaten to death, and St. Sergy beheaded. In the same province, Feast of St. Julia, a virgin and martyr, put to death by Marcian. Feast of St. Osith, a virgin and martyr, beheaded by the Danes. Her own head was then taken up and carried to the place of burial. Canonization:\nOur holy mother Birgitta.\nThe feast also of Saint Justina, a virgin and martyr, who was a king's daughter and put to martyrdom by her father's successor. The feast also of another Saint Mark, the second pope of that name, who ordained the creed to be sung or recited every Sunday and during the feasts of the apostles. The feast also of the third Saint Mark, a confessor and hermit, who was called Mark the Writer because he wrote the lives of many hermits. He was of singular perfection, for when his mother needed to see him while he was in religion, he obeyed the command of his sovereign and went to her clothed in a sack, with his face smeared with dust and soot. Yet he winked because he would not see her. The feast also of many other holy saints, martyrs, confessors, and others.\nThe eighth day of October. The feast of Saint Symeon, who took him in Christ's arms and said, \"Nunc dimittis, servu\u0304 tu\u0304 dn\u0304e,\" (Now let your servant depart in peace, O Lord).\nIn Thessalonica, the feast of Saint Demetrius, a martyr. In the territory of Lyons, the feast of Saint Benedicta, a virgin and martyr. At Hispalis, the feast of Saint Peter, a martyr. At Jerusalem, the feast of the holy woman Saint Pelagia, once called a great sinner and wretch. In Britain, the feast of Saint Ives, a confessor of singular sanctity.\n\nThe feast also of Saint Margaret, a virgin, renowned for her beauty so great that her friends would allow no man to look upon her except by special favor. She was later called Brother Pellagia, for on the same night that she was compelled by her friends to marry, she stole away in a man's clothing and was discovered in such high perfection that her abbot committed her to the care of\n\na monastery of virgins. In one instance, a woman there committed fornication and imputed the child to Pellagia, leading her to be imprisoned and publicly shamed for many years until she saw that she must leave this life. Then she revealed the truth of her identity and origin, and departed with great dignity.\nMourning and lamentation were observed for her burial in the monastery of virgins. The feast also of Saint Theresa, who for many years was a common woman of such beauty that many men sold their lands and spent their goods on her, causing great wounds and shed blood for her sake. Hearing this, the holy abbot Saint Panacy took secular attire and went to her. By grace, he converted her. After three years of penance, she lived in a monastery of virgins for a while and made a holy end. The feast also of Saint Reparata, a virgin and martyr, was celebrated. She was tortured by Decius the emperor with hooks, her flesh rent, and her body sprinkled with boiling lead. She was then broiled like Saint Lawrence, her breasts and ribs burned with fiery plates, and her wounds rubbed with vinegar, salt, and aqua vitae. At last, after all torments, she was beheaded. Her soul was openly seen to fly into heaven like a dove. The feast also of Saint Keyna, or Saint Keyne, a virgin and daughter, was celebrated.\nSaint Breghan, king of Brecon in Wales, who had 12 sons and 12 daughters, all of whom were saints. One of these daughters was the mother of Saint David; another was shown to the world before her birth and afterwards left her kin and became a hermit. She dwelt in a desert full of venomous serpents, whose forms and fashions, by her prayers, were turned into stones and remain so to this day. She continued in high perfection and performed many miracles. The feast of many others [etc.\n\nOctober 9th. Feast of the holy patriarch Saint Abraham. At Paris, the feast of Saint Denis, bishop; Saint Rustic, priest; and Saint Elutherius, deacon, who, by the pope, were sent to convert the Frisians. Having completed their duties with diligence in the city, they were taken at last and, by Mayor Fescennus, were put to death by the sword. July feast of Saint Dominic, a martyr, who, during the persecution of Emperor Maximian, was martyred.\nIn England, at Canterbury, the feast of St. Aymon, archdeacon of the same, a man of great abstinence, a notable clerk, and a noble preacher, studied to preach on the morrow after the incarnation of our Savior. In a certain night, when he was engrossed in his study, the devil appeared to him in a terrible likeness. He lifted up his right hand to bless him, which the devil held fast. Then he lifted up his other hand, and that also the devil held fast. Then he spat in his face and said, \"The cross is in my heart. I defy you. Wherefore you devil departed, but he called him again and charged him to show to him why he did so. And he said, 'To have hindered you from your sermon. For nothing so grieves us as the incarnation of Christ.' Afterward, he lived in high perfection and performed many miracles. The feast also of many other holy saints, martyrs [etc].\n\nThe tenth day of\nOctober. At Crete, the feast of Saint Pinian, a bishop of great learning, where his image can be seen as if in a glass. At Agryppinus, the feast of Saint Geron, a martyr, whose surname was Mallos; with him, in the persecution of Emperor Maximian in the year 304, eighteen martyrs willingly laid down their heads to receive the palm of martyrdom. In the territory of the same city, the feast of Saint Victor, a martyr, and with him, eighteen other persons. The feast also of Saints Cassian and Synt Florentia martyrs, with whom many other martyrs were put to death. In England, the feast of Saint Pauline, a confessor and archbishop of York. The feast also of Saint Euthracius, a confessor.\n\nThe feast also of Saint Cerbonius, a bishop of many miracles, and had the spirit of prophecy. The feast also of Saint Gerial, a confessor of high perfection. His parents had a revelation before he was born, and he spoke in his mother's womb. Afterward, he performed many great miracles.\nmiracles. The feest also of saynt Piery a preest / a grete lerned man of notable eloquence and synguler sanctite. The feest also of many other holy sayntes / mart. {etc}\n\u00b6 The .xj. day of October. At tharsum the chefe cite of cicilye the feest of saynt Tharake / saynt Proby / & say\u0304t Andronyke martyrs / that in the persecucyon of ye em\u2223perour Dioclecian were kepte longe in hard pryson / & thre tymes put vnto moost cruell turme\u0304tes / & so obtey\u2223ned the palme of martyrdom. In the frau\u0304chest of vul\u2223casyne the passyon of saynt Nigasy a preest / with his felowes saynt Quiryne / saynt Skumculy / & the holy virgyn saynt Pience / all martyrs / that were of ye com\u2223pany\n sent with saynt Denyse in to frau\u0304ce. In scotlond the feest of saynt Canuke an abbot. At vrs the feest of saynt Firmyne a bysshop & co\u0304fessour. The feest also of saynt Ethelburge a virgyn. At redon the feest of saynt Melan a co\u0304fessour. The translacyon also of our holy fa\u00a6der saynt Augustyne / yt is to saye / whan Lynthbrand the kynge of longoberdynes\nbrought his holy body wt moche honour from sardyne vnto his owne cite.\n\u00b6 The feest also of saynt Ewstache an abbot / and of an other saynt Ewstache bysshop of antioche / a noble ler\u2223ned man / & made many werkes / specially agaynst the heresyes of Arrius / for ye whiche he suffred grete {per}se\u2223cucyon / & was put to exyle. The feest also of many. {etc}\n\u00b6 The .xij. daye of October. At rauen in lawrentyne strete the feest of saynt Edisty a martyr. In affrike the feest of saynt Cipriane & say\u0304t Felix preestes & martyrs of whose company were .iiij.M.ix.C.lxxvj. holy sayn\u00a6tes / some co\u0304fessours / some martyrs / & all by kyng Hu\u2223neryke put to exyle in a waste wyldernes / where ma\u2223ny dyed / many were put to deth by cruell turmentes / the chefe of whome were bisshops / preestes & deacons with other {per}sones of the clergy / & suche faythfull per\u2223sones as vnto them resorted. In syre the feest of saynt Ewstace a preest. In brytayn the deposicyon of saynt wylfryde a bysshop & co\u0304fessour. At byturyke ye feest of saynt\nEpion, priest and confessor.\n\nIn England, the feast of Saint Edwin, king of Northumbria, and husband to Saint Ethelburg the virgin, by whom he was converted to Christ's faith, and after a holy man, and of many miracles, and by treason put to martyrdom. The feast also of Saint Marcell, bishop and martyr. And the feasts of many others.\n\nOctober 14. At Troyes, the feast of Saint Carp, disciple of Saint Paul. In Cordoba, the passion of Saints Faustus, Saint Ianuary, and Saint Marcellus, martyrs, who were first racked, and then the brows over their eyes were flayed, their ears and noses cut off, their upper teeth knocked out, and at last, after many cruel tortures, they were burned. At Antioch, the feast of Saint Theophilus, the sixth bishop there, after Saint Peter. At Tours, the feast of Saint Winence, an abbot. In the more Britain, the translation of Saint Edward, king and confessor. The feast also of Saints Marcell, Adrian, Mark, and Gerald.\nThe feast of Saint Theophilus, a confessor, who forsaking his baptism made an obligation to the devil but, by the help and miracle of our blessed lady, was reconciled and made this sequel: Ave Maria. In it, he mentions himself by name. The feast of Saint Calixtus, pope and martyr, at Rome in Aurelian Street. He was kept in hard prison by Emperor Alexander for a long time and was near starvation. Every day he was scourged at the statues, and at last, after many torments, he was cast down headlong from the highest tower of the same prison and thus ended his martyrdom. At Tubertini, the feast of Saint Fortunatus, bishop, renowned for many singular virtues, especially in chasing away wicked spirits. The feast also of Saints Saturninus and Lupe, confessors. The feast also of Saint Godrisse, a virgin, of noble birth and singular beauty, who, out of the greater urgency of preserving her virginity, prayed.\nvnto our savior, so she might lose all the beauty of her body and be deformed, and this was the case until she was professed in religion. And then her beauty was restored again, making it more beautiful than before. She became an abbess, and was of high perfection and performed many miracles. The feast also of Saint Gaudencius, a bishop and martyr, a man of notable doctrine, who converted many people through his holy life and miracles. The feast also of another saint, Fortunatus, an eloquent man of great learning, who wrote the life of Saint Martin and made many works, especially many hymns sung and recited in the church, and was also of high perfection and performed many miracles. In France at Lyons, the feast of Saint Just, bishop of the same city, a man of singular virtue, and possessed the spirit of prophecy. The feast also of many others.\n\nThe fifteenth day of October. At Colen Agryppine, the feast of the three hundred martyrs of Thebes. At Rome in Aurelian Street, the feast of Saint Fortunatus. In France at\nThe feast of Saint Antioch, a bishop, is in the territory of Remens. The feast of Saint Basolus, a confessor, and Saint Vulfran, an archbishop and confessor, is at Capua. The feast of Saint Placidia, a virgin, daughter of Emperor Valentinian by his wife Saint Eudoxia, daughter of Emperor Theodosius. This holy virgin, through revelations in her youth, forsook her friends and the pomp of the world, and served God in poverty and penance. She was of notable virtue and performed many miracles. One of the feasts is also of Saint Leonard. And the feast of many other holy saints, martyrs, and confessors.\n\nThe seventeenth day of October. In the mouth of the tomb, the reverend memory of Saint Michael the archangel. In Africa, the feast of the 72 martyrs. And the feast of Saint Marciane and Saint Satirian, their brothers, and two others of their brothers, all martyrs, who were scourged, racked, and had their flesh rent with hokes to the bones, and were tortured every day.\na long time and every morning they were found whole again without hurt or harm, until at last they were tied to the tails of horses and drawn through bushes, brambles, and thorns to death. The feast also of St. Maxima, a virgin, who was put to death with them. In the freshest of Bituricens, the feast of St. Ambrose, bishop of Caturicence, and the feast of St. Saturnine and St. Nery, with other 315 people. In Senuna, the feast of St. Gall, a priest and confessor.\n\nThe feast also of St. Magnus, a bishop, of great perfection and many miracles. The feast also of another St. Ambrose, a confessor and disciple of St. Didymus, a great learned man, and made many works, whom St. Jerome puts among the noble learned men. The feast also of St. Bercare, an abbot, who was killed by one of his own monks because he rebuked his sin. The monk, possessed by a spirit, became enraged and, when the abbot was buried, oil was discovered at the site, labeled as \"oly stylled.\"\nThe seventeenth day of October. At Antioch, the feast of Heron, disciple, to Saint Ignatius the martyr and his successor, in his bishopric as well as in holy life and good edification of his flock, for whom, like his master, he was put to martyrdom. At Aursyce, the feast of Saint Florentine, bishop and confessor of singular virtue. In the territory of Newnens, the feast of Saint Vincent, confessor. And the translation of Saint Audrey, a virgin and a queen. The feast also of Saints Victor, Alexander, and Marianne, confessors.\n\nAt Rome, the feast of Saint Priscus, a martyr, who was a man of war and converted by Pope Calixtus; with whom, by Emperor Alexander, he was put to death. In England, at Ramsey, the feast of Saints Ethelred and Ethelbert, martyrs and brethren, born of noble blood, new to King Ercombert, who were murdered by a wicked tyrant, and afterward by the miracle.\nThe feast of a bright pillar of fire was found at their tomb, and many miracles occurred there. The feast of St. Luke the evangelist is celebrated on the 18th day of October. He died in 63 AD in Syria, and in the 20th year of Emperor Constantine, his holy bones were translated to the city of Constantinople. The feast of St. Eustathius, bishop of Antioch and a martyr, is also celebrated. He was put to martyrdom under Emperor Decius, along with other Christians. In Rome, the feast of St. Triphonia, wife of Emperor Decius, is observed. In the territory of Belgae, the feasts of Saints Just and Justina, martyrs, and of Saints Alexander and Victor, confessors, are celebrated. In Anjou, the feast of St. Erland, an abbot, is observed. In Tarentaise, the feast of St. Peter, bishop of that city, is celebrated. He was a man of notable virtue, and the fame of his holiness led three men falsely imprisoned to pray to him for their release. He appeared to them and secured their deliverance.\nThe nineteenth day of October. At Senona, the feast of Saints Sauinian, a bishop, and Potencian, his fellow martyrs, were sent to preach the faith in the same city where they suffered death. In Egypt, at Alexandria, the feast of Saint Tholony, a martyr, was celebrated. He was put to death by Emperor Antoninus, with whom Lucy also suffered martyrdom. In Syria, at Antioch, the feast of Saints Berony and the holy woman Pelage, two martyrs, was celebrated, along with forty-nine other Christians. The feast of Saint Frediswyde, a virgin, was celebrated at Puteoli. The feast of Saints Proculus and his mother Nicia, two martyrs, was celebrated there as well.\n\nIn Ireland, the feast of... (The text is incomplete)\nEthebyne, born in England, had revelations and saw the Savior in likeness of a leper. After going to Ireland, he lived a holy life full of miracles and the feast of many other saints.\n\nOctober 20th, in the province of Auvergne, the feast of St. Maximus, a deacon and martyr, who willingly appeared to his pursuers and was racked, scourged, and beaten with batons. After many tortures, he was murdered with a sword and stones. In France, at Agde, the feast of St. Caprasius, a martyr, who for fear hid himself but later willingly appeared and boldly suffered death for Christ. The feast also of St. Astrobert, a virgin. At Colon, the feast of St. Martha and St. Saule, virgins and martyrs, with whom many other people were put to death. The receiving also of the relics of St. George, a deacon, and of St. Aurelian, martyrs. The dedication of the church of Syon.\nIn England, the feast of Saint Athelric, a bishop who was a disciple of Saint Wilfrid and his successor, a holy man who had many revelations and the spirit of prophecy, and performed many miracles in his life, and yet many more after his death. The feast also of Saint Dacy, Saint Zoticus and seventeen other martyrs together. At Nicomede, the feast of Saint Day, Saints Zoticus and Gay. The feast of the 110 virgins at Colon. The feast also of Saint Hilary, a monk, whose holy life Saint Jerome wrote about. At Hoste, the feast of Saint Austere, a priest, remembered in the legend and passion of Saint Calixtus the pope. The feast also of Saint Viator, servant to Saint Just bishop of Lyons.\n\nAt Burgundy, the feast of Saint Severin, a bishop. At the monastery of Fontanell, the feast of Saint Condemar, a confessor of many merits.\n\nIn England, the ordinance of Saint Dunstan, archbishop of Canterbury. The feast also of Saint Recticius, bishop of Augustodunum, a man of notable merits.\nThe doctrine as Saint Jerome wrote and made many profitable works, and was of singular sanctity. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nOctober 22: At Adrianople, the feast of Saint Philip, Bishop, Saints Eusebius and Erinetus, all martyrs. Also the feast of Saint Mark, a noble man born and of great learning, who was the first bishop of Jerusalem, and in a short time after was put to martyrdom. Also the feast of Saint Salome, who (as is read in the Gospels) was diligent about the sepulcher of our Savior. Also the feast of Saint Melania, archbishop of Rome. At Osca, the feast of Saints Mililon and Eulodia virgins and martyrs, who after long prison and many torments were beheaded.\n\nAlso the feast of Saint Melania the Matrona, born in Rome of noble lineage, and for her devotion went to Jerusalem. In this journey, she visited in the desert the holy fathers, including Saint Pambo, Saint Serapion, and others, and suffered great hardships for their sake.\nIn Jerusalem, Saint Rufina and Saint Aquila built a monastery for virgins and ruled over fifty nuns, performing many noble deeds. The feast day is also observed for Saint Melania, her mother, as she was both her son's and goddaughter. Melania was married to a nobleman and had two sons, who both departed to God. After great instigation, she converted her husband to religion and built a monastery for twenty virgins, while he built another for thirty monks, where they lived in high perfection. The feast days of many other holy saints follow.\n\nOctober 24: In Syria, at Antioch, the feast of Saint Theodorus, a priest, is celebrated. During the persecution of Emperor Julian the Apostate, he was tortured with hot lamps and later beheaded with a sword. In Spain, the feast of Saints Sergius and German is observed. After great labors and harsh imprisonment, they were martyred.\nrackinge and other tortures were heded / and St. German was buried at Emerite / and St. Seruand at hispale. In Normandy at Ronne the depository of St. Roman, archbishop and confessor. In the freshest of Picardy the feast of St. Benet, a confessor. The feast also of St. Elfleda, a virgin. At Colon the feast of St. Seuryne, a bishop and confessor.\n\nIn the freshest of Ambianes the feast of St. Gra\u00e7iane, a martyr / who, in going to death, pricked down his staff in the ground / which forthwith flourished and bore green leaves and nuts / and every year the same day and hour it bears ripe nuts. The feast also of another St. Seuryne, a martyr / called also St. Boece / a noble man born / and a great cleric of notable eloquence / and made many works / and was of singular virtue / and for Christ suffered great persecution and death. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe twenty-fourth day of October. In Naples at Venyse the feast of St. Felix, a bishop / St. Audacty.\nJanuary: Saint Fortunatus and Saint Severus, martyrs, were put to death by the sword under Emperor Decius. Among them, Saint Felix, the bishop, was most notable, aged around 50 and a chaste virgin. In the monastery of Vertanus, the feast of Saint Martin, an abbot, is celebrated. Also the feast of Saint Vitalis, a holy confessor.\n\nIn England, the feast of Saint Magnus, also known as Saint Major, a bishop, is observed. He resigned his dignity and became a monk in the desert, a father of religion, of high perfection and many miracles, and had also revelation of his death by an angel. Also the feast of another Saint Major, a martyr, who was put to death by the Welsh after many cruel tortures by the sword. Also the feast of many other holy saints, martyrs, confessors, and virgins.\n\nThe 25th day of October. At Rome, the feast of 49 martyrs, soldiers all together, were baptized by Saint Denis the pope, and afterwards by Emperor Claudius they were beheaded.\nburied in Salisbury Street / where also were buried other martyrs: St. Theodosius, St. Lucy, St. Mark, and St. Peter, who were chief captains. At Petragoryke, the feast of St. Frontonius, a bishop, was celebrated. Consecrated in Rome by St. Peter, with St. George, a priest, who was raised from death by the staff of St. Peter beforehand and signed as a fellow warrior with St. Frontonius to fortify the city. When they had truly accomplished their office through holy life and many miracles, the said bishop rested in Christ. At Swesyon, the feast of Saints Crispin and Crispinian was celebrated. In the persecution of Emperor Diocletian, they were slain by the sword after many cruel tortures. At Florence, the passion of St. Minneate was celebrated. Put to death by Prince Decius. At Gaul, the feast of St. Hilary, a bishop and confessor. In Rome, in Salisbury Street, the feast of St. Crisant and of the holy virgin St. Daria, both martyrs, was celebrated. In England, the feast of St. John Beverlac, a bishop.\nThe feast of Saint Demetrius, a martyr born of noble lineage and a secular knight, converted many people to Christ. For this, he was taken and subjected to numerous tortures by Emperor Maximian, during which he performed many miracles and converted many more people. He was eventually killed by the sword. The feast of Saints Rogatian, a priest, and Felicissimus, both martyrs, in Africa. They were put to death during the persecutions of Emperors Decius and Valerian. At Narbonne, the feast of Saint Rusticus, a bishop and confessor. The feast of Saint Florian, a bishop and confessor, in Rome. The feast of Saint Eutychian, pope and martyr, born a Jew, converted in youth, made many profitable ordinances in the church, and was put to martyrdom in the persecution of Emperor Trajan.\nThe 25th day of October. In Spain, at Huesca, the passion of Saint Vincent and the holy women Sabyne and Aristea, all martyrs, were subjected to torture by the pagan priest Dacian. They were racked and stretched so severely that all the joints of their bodies were dislocated, and at the end, their brains were knocked out with clubs. At Tylecastell, the feast of Saint Florence, a martyr. The vigil also of the apostles Simon and Jude.\n\nThe feast also of Saint Frumentius, a bishop, who in his childhood left the city of Rome and went to the most desolate desert of India. By his holy life, he converted many people, and continued as their bishop and preacher until his death. The feast also of Saint Abban, the son of a king of Ireland, who forsaking all the pomp of the world entered religion. He lived so perfectly that he healed the leper and the lame, the blind and the deaf, and performed many other miracles. He had visions of angels and revelations of his death.\nThe feast of many other holy saints: St. Symon (also known as Zacchaeus), apostle, in Egypt; St. Jude (also known as Judas Thaddaeus), apostle, in Mesopotamia; at Perse, they converted a multitude of people to the faith and were put to death for it. In Rome, the feast of St. Cyrilla, daughter of Emperor Decius, was killed by the sword. In Melde, the feast of St. Pharao, bishop of Amiens and a confessor. In Paris, the translation of St. Genevieve, a virgin, and the feast of St. Felix, a martyr. In Babylon, the feast of St. Abdy, disciple of apostles Symon and Jude, made bishop of Babylon, where he ruled and greatly edified the Church of Christ, and died as a confessor. The feast of many other saints: martyrs, confessors, and virgins.\n\nThe 29th day of October.\nAt Jerusalem, the feast of Saint Narcissus, who, according to ecclesiastical records, was notably perfect in faith and patience. At Sidon, the feast of Saint Zenobia, a priest, was put to martyrdom in the fury of the great persecution. In the province of Lucania, the feast of Saints Januarius, Quintus, Felician, and Lucy, martyrs.\n\nIn England, the feast of Saint Elfleda, a virgin, of noble birth, at whose birth were shown heavenly tokens. She was afterwards abbess of Rumsey, and of holy life and many miracles. The feast also of Saint John Bishop of Worcester, a man of many miracles, particularly in curing the sick. The feast also of many others.\n\nOctober 30. In Africa, the feast of the 50 and 30 martyrs. At Tingentine, the passion of Saint Marcellus, captain of the 100 soldiers, who, by the judge Agricola, was beheaded. In Antioch, the feast of Saint Serapion, bishop, a man of notable doctrine. The feast also of Saint Germanus, bishop of Capua, whose blessed soul\nThe Reverend Father Saint Benet was conveyed by angels into heaven. The ordinance of Saint Swithun, a bishop. At Tolosa the feast of Saint Saturninus, a confessor.\n\nThe feast also of Saint Leoncius, a confessor, who was covered by Saint Cesary the martyr. The feast also of Saint Lucan, a martyr, who after being beheaded, carried his own head a mile to the place where he would be buried. The feast also of many other saints. {etc}\n\nThe 31st day of October. The vigil of All Hallows. At Rome, the feast of Saint Nemesius, a deacon, and of his daughter Saint Lucia, that by the emperors Valerian and Galienus, after many torments, were beheaded; the day of whose passion and death is the 25th of August, but because Pope Sixtus translated their holy bodies into the Appian Way, he ordered their feast on this day. In France, the feast of Saint Quintina, a martyr, who by the emperor Maximian was put to death; whose holy body was found fifteen years later.\nThe reception of an angel.\nAt Rome, the feast of St. Natalis, a confessor, was instituted, who, for ambition and covetousness, became bishop of certain heretics. But after he was converted and recalled by repentance, he forsook false errors and vain worldly honor, did great penance, and was of high perception and many miracles. The feast also of St. Foylan, born of the noble blood of Ireland, who forsook all honor to serve God, was a bishop, and then called after the manner of Abraham into a cloister, where he received the crown of martyrdom. Whose holy body was found by the revelation of an angel at the prayer of St. Gertrude, with whom he was before in company. The feast also of many other holy saints, martyrs {etc}.\n\nNovember 1. The first day of November. The first feast to be ordained by Pope Boniface in honor of our Lady and of all martyrs only. But after Pope Gregory decreed and determined that the same feast should solemnly be kept on that day for eternity.\nAt the castle of Diyon, the feast of Saint Benigne, a priest and martyr, was celebrated. It was Saint Policarp who sent him to Gaul to preach. The Earl Terencian, after many tortures, had his neck broken with an iron bar, and his body was wounded with a spear. In Campania at Terracina, the feast of Saint Cesary, a deacon and martyr, was celebrated. After long imprisonment and many tortures, he was thrown into a sack with Saint Julian, a priest, by Emperor Claudius, and both were cast into the sea as martyrs. At Paris, the feast of Saint Marcellus, bishop, was celebrated. Chosen for his singular sanctity and great miracles, he changed water into wine on some occasions and into balsam on others, with many other signs of holiness. At Tours, the feast of Saint S\u00e9v\u00e9rine, a monk, was celebrated. At Bayeux, the feast of Saint Vigor, bishop, was celebrated. In the freshest of wastelands, the feast of Saint Matthryn, a confessor, was celebrated. The feast of Saint Mary, a virgin and martyr, was also celebrated. She was scourged, racked, and her flesh torn with hooks, and thus ended her martyrdom.\nAt Picauy, the feast of Saint Hilary, a confessor.\nIn Spain, the feast of Saint Ives, a priest and a man of notable doctrine, who made the Four Evangelists in verse, along with many other profitable works. In Siracusa, the feast of Saint Apollinaris, bishop of the same city, a man also of great learning and singular sanctity, who made many works, specifically against heretics. The feast also of many other holy saints.\nThe second day of November. The feast of Saint Victor, bishop of Pitau, who (as Saint Jerome writes), after great labors in preaching and much edification, was crowned with martyrdom. At Rome, the feast of Saint Eustace, a martyr, and of Saints Theophania his wife, Agapus their son, and Theopista their daughter, all martyrs together, put to death by Emperor Adrian. Whose very day of passion was yesterday, All Hallows' Day, but because of its solemnity they are here remembered, and their acts much notable and marvelous. At Laudice, the feast of\nsaynt Theodour a bysshop / of notable vertue / & moche eloque\u0304t in {pre}chynge The feest also of say\u0304t Ambrose / abbot of agunens / a fa\u2223mous man of holy lyfe & many myracles. The co\u0304me\u2223moracyon also and remembraunce of all soules.\n\u00b6 The feest also of saynt Iust a martyr / that was cast in to the see / but after ye holy body was cast vnto londe & fou\u0304de by reuelacyon. The feest also of saynt Eustoche a virgyn & martyr / put to deth by ye emperour Iulian. And ye feest of an other saynt Eustoche a virgyn / discy\u2223ple vnto say\u0304t Ierom / vnder whose obedience she lyued with her moder saynt Paule / yt buylded at bethleem a monastery / where after the deth of her moder she was abbesse of .l. virgyns / vnto whome say\u0304t Ierom wrote a rule. The feest also of saynt Alcyndyne / saynt Pyga\u2223sy & saynt Anepothyst martyrs / yt by the kyng of perse were scourged / soden & broyled / in whose passyon say\u0304t Antonyne was co\u0304uerted / & forthwt before them put to deth / & they all were cast in to the see / where the same\n saynt\nAntony brought the men safely to London and converted 28 people who were with them, executing forthwith those who were not. In Ireland, the feast of Saint Malachy, the bishop of great holiness and many miracles, whose legend Saint Bernard wrote. In Ireland also, the feast of Saint Hercule, a nobleman of great justice and good living, converted by revelation and consecrated bishop by Saint Patrick. After high confirmation, he had the spirit of prophecy and raised a person to life, along with many other great miracles. The feast also of many others.\n\nThe third day of November. The feast of Saint Quartus, disciple to the apostles. In Cappadocia at Cesarea the feast of Saints Germanus, Theophilus, Sisarius, and Vitale, martyrs all together put to death in the persecution of Emperor Decian. At Caesar Augusta the feast of the countless martyrs who, under Decian's presidency in Spain, were put to death. The translation also of Saint Edith, the virgin.\nAnd the depositron of Saint Parmen and of Saint Hukbert, a confessor. At Carbury, the feast of Saint Gwenady, an abbot and confessor, and of Saint Wenefrede, a virgin and martyr.\n\nThe feast also of Saint Kenelm and of Saint Alpayde, a virgin of poor birth and a keeper of beasts in the field, yet she obtained from the Lord clear understanding of holy scripture and the spirit of counsel, with marvelous prudence. She was ever sick in body and never whole, and lived many years without any food but only the sacrament of Christ's body, and many times was she rapt into heaven, hell, and purgatory, as by sight in her soul. And she had also the spirit of prophecy, and was of many miracles. In England, the feast of Saint Cuthbert, a martyr, a king's son of strict justice, a lover of peace and of pure chastity, and of strict and perfect life, was cruelly slain by a false traitor. At his death, many miracles were shown and at his tomb, after many more.\nEngland celebrates the feast of SaintRWold, the son of Northumbeland, who, at his birth, cried out loudly three times with the words: I am a Christian. He then requested the sacrament of baptism, followed by mass and communion. Afterward, he delivered a noble sermon with marvelous eloquence and lived for three days before departing, lying in peace in Buckingham, filled with miracles. The feast of many other saints is also celebrated.\n\nNovember 4th. In Alexandria, the feast of Saint Hieryes, a priest and learned doctor of holy life and miracles. In Normandy, at Ron, the feast of Saint Amance, a bishop of great renown in life and miracles. In the French countryside, the feast of Saint Clare, a priest and confessor. At Augustodunum, the feast of Saint Proculus, a bishop. In England, at Winchester, the feast of Saint Brishtane, a bishop of holy life and miracles.\n\nAlso the feast of another Saint Clare, born in England at Orchester, of noble parents, whom with all.\nworldly pursuits he forsake and went into Normandy, where he lived a solitary life in a desert and cured the sick, raised the dead, and performed many miracles. At the last, the deceitful duchess was inflamed with desire for him, whom (as Joseph) he fled and avoided in a far country. She was enraged and sent after him, and he headed her off and took up his own head and carried it to a monastery he had built for himself, where he lies full of miracles. The feast also of Saints Vitale and Agricola, martyrs; whose holy bodies Saint Ambrose did translate and wrote also the legend of their passion. The feast also of many others.\n\nNovember 5. The feast of Saint Zacchaeus the prophet, father under Saint John the Baptist. In Campania at Teracyne, the feast of Saints Felix, a priest, and Eusebius, a monk, both martyrs, who converted many people, for which they were both together headed. In the territory of Orl\u00e9ans, the feast of Saint Leontius, a priest.\nfreshest of lingon at the monastery of Clarevalle, the feast of Saint Malachy, a bishop and confessor.\n\u00b6 The feast also of Saint Elizabeth, wife of Saint Zachary and mother of Saint John the Baptist. The feast also of another Saint Zachary, pope, a man of singular virtue and notable doctrine, in both the Greek and Latin tongue, who decreed that godparents should not marry each other nor the child they baptized to their own child, with many other good statutes and decrees. The feast also of many other saints, martyrs {etc}.\n\u00b6 The 5th day of November. In Africa at Tonys, the feast of Saint Felix, at whose burial Saint Augustine preached and expounded a psalm to the people. The feast also of Saint Leonard, a confessor and an abbot. In the eastern country at Theopolis, the feast of the ten martyrs, who were slain by the Saracens. In Friesland, the feast of Saint Acticus. At Redon, the feast of Saint Melane, a confessor.\n\u00b6 In England, the feast of Saint Ildutus, cousin to King Arthur and a secular knight.\nforsook all worldly pomp and was a religious man of high perfection and many miracles. The feast also of another saint Felix, a monk who commanded a serpent to keep his garden, thereby catching a thief and reforming him. The feast also of many other holy saints: martyrs, confessors, and virgins.\n\nNovember 7. In Alexandria, the feast of Saint Achilles, a bishop, a noble man of notable doctrine and holy life. In Italy, at Perusia, the feast of Saint Herculane, a bishop and martyr, slain by the sword; whose holy body (as Saint Gregory writes), was found forty days after his death whole without harm, as though no sword or weapons had touched him. At Abiennes, the feast of Saint Amarantus, a martyr, lying buried in the same city. In Friesland, the deposition of Saint Willibrord, a bishop and confessor.\n\nThe feast also of Saint Prosdocimus, a bishop, born of the Greeks, who came with Saint Mark the evangelist and Saint Apollinaris to Saint Peter, and after him\nThe eighth day of November. At Rome in Lacuan Street, the passion of Saints Claudia, Nicostratus, and three other persons, all martyrs, were persecuted by Emperor Diocletian with scourging by scorpions, and after various other tortures, were cast into the sea. In the same street at Rome, the feast of Saints Severus, Severiana, Capafarius, and Victoryna martyrs, who were beaten to death with leaden clubs by Emperor Diocletian. At the time, their names were unknown, so they were called the Four Crowned Martyrs, until their names were revealed through revelation. In Cornwall, the feast of Saint Kea, a bishop, born of royal blood, was elected king of that country but he renounced it all.\nThe feast of St. Theodore, a martyr, was celebrated in the world for the love of Christ and took the holy habit of religion, continuing in high perfection and performing many miracles. The feast of many other holy saints, martyrs, etc.\n\nNovember 9th. At Amasya, a city of the Marmarines, the feast of St. Theodore, a martyr, was celebrated. He was scourged and imprisoned by emperors Maximian and Maximus. Our savior appeared to him in prison and comforted him. He was then hanged, racked, and his flesh was torn with hooks so that his bowels could be seen. He was finally burned. At Biturige, the feast of St. Ursicinus, a confessor and bishop of the same city, was consecrated at Rome by the successors of the apostles. At Verdun, the feast of St. Vicontius, a confessor, was celebrated. The deposition of St. Theodore, bishop of Lyons, was also observed.\n\nThe feast of another St. Theodore, a martyr, who was a knight, was celebrated. He slew a dragon in a manner similar to St. George's legend, and when he was discovered to be a Christian, he was persecuted by Emperor Licinius. After many trials, he was beheaded.\nThe feast of Saint Martin Pope, judged into exile by Emperor Constantine the Heretic in the province of Lycia, lies in the city full of miracles. In Agatha's territory, the feast of Saints Terberry, Modest, and Florence is celebrated. They were put to martyrdom by Emperor Diocletian. At Antioch, the feast of Saints Demetrius, Anian, and Eustochius, along with twenty other persons, was celebrated. The deposition of Saint Just, Archbishop of York, is also commemorated. At Orlyaces, the feast of Saint Monther, Bishop and confessor, is observed.\n\nThe feast also of Saint Tryphon is celebrated.\nThe martyr, Saint Respicy, was subjected to numerous tortures under Emperor Decius. During his passion, Saints Respicy and Nympha were converted and both were put to death with him. The feast is also celebrated for Saint Theodorus, a martyr, who was put to death under Emperor Julian the Apostate. Additionally, the feast of another Saint Theodorus, a bishop and confessor of high repute, is observed in Ravenna. In Ravenna, the feast of Saint Proby, bishop of the same city, is celebrated. He was a man of favor and distinction, an eloquent preacher, and possessed many great graces, particularly in healing all kinds of diseases. He expelled wicked spirits and had revelations from angels. He lies in the same city, filled with daily miracles. The feast is also celebrated for many other holy saints, martyrs, confessors, and others.\n\nNovember 11. At Tours, the feast of Saint Martin, bishop of the same place, a man of notable virtues, who raised three persons to life and performed many other famous miracles. In Friesland, the passion of Saint Men, a martyr, is observed during the persecution of the emperor.\nDiocleian fled into wildernes, but after he boldly came forth and confessed the name of Christ, he was slain by the sword at Lyons, during the feast of Saint Severian, a bishop famous for virtue and miracles. The feast also of another saint, Menas the confessor, lived in the desert. Bears and wild beasts were subject to him, and he knew the thoughts and secret sins of many people, reforming them. Saint Gregory writes about him in his Dialogues, Book III, Chapter XXVII. In France, at Gualalytane, is the feast of Saint Veran, a bishop born of noble blood, who forsook the world and went on pilgrimage to many countries, where he performed many miracles. At his burial, the pall, with his holy corpse covered, suddenly arose as quick and went before the people over a great river. They passed it all dry-footed to a church of our lady that he himself had built, where he lies, glorying in miracles. The feast also of many other saints.\nThe 21st day of November. In the province of Terraconens, at Tyras the feast of Saint Emilian, a priest and confessor, whose marvelous life Saint Bravely bishop of Cesaraugusta relates at length. At Agrippe, the deposition of Saint Cuthbert, a bishop and martyr. In the freshest of Senonike, the feast of Saint Patrine, a martyr. At the castle of Melidune, the feast of Saint Leo, a confessor, of many great merits.\n\nThe feast also of Saint Achi, the prophet, who was in the time of Solomon and his son Jeroboam. At Rome, the feast of Saint Martin the first pope of that name and a martyr, who, in a general council, condemned the patriarch of Constantinople as a heretic, for which he was first exiled by Emperor Constantine and later put to death. The feast also of Saint Hor, an abbot of the desert of Egypt, a man of notable perfection, for he never lied, never swore an oath, never cursed or spoke an evil word, and was precise in silence, for he never spoke without thought.\nThe fourteen day of November. At Raven, the feast of Saints Valentine, Solitude, and Victor, martyrs. At Aquae the feast of Saint Demetrius, a martyr. In Africa, the feast of Saints Archadius, Pascasius, Probus, and Eutychian, all martyrs, who were exiled and subjected to many tortures for the refuting of the heresy of Arius. At Tours, the deposing of Saint Brice, bishop and confessor, who was a disciple of Saint Martin and his successor. At Tholeyte, the feast of Saint Eugene, bishop and confessor. In the monastery of Malmoutiers, the feast of Saint Aldegund, a virgin. At Paris, the feast of Saint Gundulf, bishop and confessor.\n\nThe feast also of Saint Homobonus, a confessor, and the feast of the Fifty Wise Masters who disputed with Saint Catherine and were converted by her. At the tyrant's hand.\nMaxence underwent martyrdom. The feast also of many others.\nThe twenty-fourth day of November. In Trier, the feast of Saints Clement, Theodece, and Philomon. In Alexandria, the feast of Saint Serapion, who, during the persecution of Emperor Decius, underwent such tortures that all his joints were dislocated from one another and he rolled down a hill, thus becoming the martyr of Christ. The translation also of Saint Erkenwald, bishop and confessor.\nAt Treves, the feast of Saint Venerand, a martyr; a pagan born of noble lineage, who, in his youth, was converted by an angel and baptized by our Savior Christ Himself. He led a holy life filled with many miracles. After many torments under Emperor Aurelian, where he converted many people, his head was taken up and carried a great distance, where he lies filled with miracles. The feast also of another Saint Venerand, a virgin and martyr, and one of the Fourteen Petitioners, who, at the age of thirty years, preached the word of God.\ngod and converted many people when she came to Rome. There she was scourged and racked, and then nailed to a stock, raising it upright, and a great stone laid upon her. She was lost and cast into a pan full of oil, pitch, water, and brimstone, and fire was made underneath. She remained in this passion for seven days continuously, in which passage she converted many people and was delivered without harm. She then converted a king and all his subjects. In the end, after undergoing many other torments in which she converted 930 people, she was beheaded. In South Wales, the feast of Saint Dubric, bishop of Landaff and later archbishop of all England and Wales, took place during the time of King Arthur. His mother, when he was in her womb, was put by her own father, a king of Wales, into a narrow vessel and cast various times into a flood. Each time the vessel came to land again, she was bound and cast into a great fire, where she remained all night, and there was delivered of this child and gave him\nIn the middle of the fire, without hesitation, a child was born who performed miracles and continued to do so throughout his holy life. In Ireland, the feast of Saint Constant, an abbot, and the feast of Saint Laurence, a bishop and son of Ireland, are celebrated, known for their numerous miracles, not only in Ireland but also in England and Wales, and most notably in Normandy, particularly during his translation, where he lies in a state of daily miracles. The feast of many other saints, martyrs {etc.}.\n\nThe fifteenth day of November. In Campania at Nola, the feast of Saint Felix, a bishop and martyr, who from the age of fifteen was ever full of miracles, and was put to death by the emperor Marcian, along with thirty other martyrs. In the freshest part of Paris, the feast of Saint Genevieve, a martyr. The feast also of Saint Macute, a bishop and confessor. In the least Brittany, the feast of another Saint Macute, a bishop also and confessor.\n\nThe feast also of another Saint Eugenia, bishop of Cesarea, disciple of the great cleric.\nThe fifteenth day of November. At Lyons, the feast of Saint Ethereus, bishop and confessor, who was formerly a senator and renounced the world to enter religion, and after closing himself in a narrow cave, was called by revelation to be bishop of the said city. At Pontinyake, the deposition of Saint Edmund, archbishop of Canterbury.\n\nThe seventeenth day of November. In Alexandria, the feast of Saint Denis, bishop and martyr, who was put to death by the emperors Valerian and Galien through many tortures. At Corduba, the passion of Saints Acilus and Victoria, both martyrs, in the commemoration of whose precious deaths, every year on this day.\nIn the feast of Saint Aniane, bishop and confessor, known for many glorious miracles. The feast of Saint Gergery, bishop of Touron. In England, the feast of Saint Hugh, bishop of Lincoln, whose holy life and godly behavior is displayed through miracles.\n\nIn Ireland, the feast of Saint Hilde, virgin and abbess of high perfection and many miracles. In Spain, the feast of another Saint Gergery, bishop of Librense, a great learned man who made many profitable works for the edification of Christ's church and was notable for virtue and many miracles. The feast of many other holy saints, martyrs, confessors, and virgins.\n\nThe eighteenth day of November. At Antioch, the feast of Saint Roman, martyr, who, because he resisted an emperor Diocletian who wanted to burn a church, was put to death after many torments. With him, it is said, a child named Barala was also put to martyrdom. In the same city, the feast of Saint Esychius.\nA man of war, hearing a cry that every man should sacrifice to the idols, cast away his armor and confessed the name of Christ. For this, a great stone was tied to his right arm, and he cast it into a river. At Tours, the feast of Saint Odo, an abbot. The octave also of Saint Martin. And the feast after some books say Hildegard, the abbess, of whom was read about yesterday.\n\nIn Ireland, the feast of Saint Roman, bishop, who performed miracles in his mother's womb and afterward in his life, many more, and was of high perception. The feast also of Saint Audia, a virgin. And of Saint Gelasius, the first pope of that name, a great learned man, who condemned and destroyed the works and books of the heretics called Manicheans, and made many good works himself, and many prayers and hymns, and also the daily preface is sung and said in the mass, with many other notable acts. At Lucca, the feast of Saint Fridian, bishop of the same city, who, among other great miracles (as Saint Gregory writes), performed three.\nThe dialogue around the ninth century commanded the flood that threatened to engulf the city, following him two miles from it and maintaining that course ever since. The nineteenth day of November. In Rome, on the Appian Street, the feast of Saint Maximus, bishop and martyr, who was put to death during the persecution of Emperor Maximian, lies buried by the supposed Sixtus. In Rome also, the feast of Pope and martyr Saint Pancras. At Agnes, the feast of Bishop and martyr Saint Crispin. At Vienna, the feast of Saints Severinus, Exsuper, and Felician, whose holy bodies were found years after their deaths through their own revelation and translated by the bishop of the same city with due honor. The feast also of Saint Faustus, a deacon and martyr. The feast also of Saint Symplicius, a holy bishop, and of Saint Elizabeth, a glorious matron. The feast also of Saint Elizabeth of Hungary, commonly called \"Hungry,\" despite some books having her feast day listed differently.\nThe eighteenth day of this month. The feast also of many other saints: Marcon, confessor and virgin; November 20th. At Rome, the feast of Saint Poncian, pope and martyr; he was taken to Sardinia during the persecution of Emperor Maximian, and with him was Saint Hippolytus, a priest. They were both beaten with clubs, but his holy body was later found by the revelation of Pope Fabian and buried in the cemetery of Calixtus. At Cabala, the feast of Saint Sylvester, bishop of great virtue and many miracles. In Cicily, at Messana, the feast of Saints Amplius and Gay. At Tarquin, the feast of Saints Octavius, Solitude, and Adventus. In England, the feast of Saint Edmund, king and martyr; he was taken by King Sweyn and certain Danes who invaded the realm, and was bound to a tree, scourged naked, and then shot full of arrows, and finally beheaded.\n\nThe feast also of Saint Maxentia, a virgin and martyr, who was a king's daughter.\nThe daughter forsook the world and, after being threatened by a tyrant who sought to marry her by force, she took up her own head and bore it for a great distance where she lies, full of miracles. The feast also of Saint Barbara, an old servant of hers, and of Saint Rose, her maid, both of whom were put to death with their masters. The feast also of Saint Stephen, a high-feasting priest with many miracles, and of Saint Antipas, a priest and martyr. At Edessa, the feast of Saints Samon and Gury, martyrs, who, under Emperor Dioclecian, were put to death for preaching the faith. The feast also of many others.\n\nThe twenty-first day of November. The feast of Saint Rufus, of whom the apostle Paul wrote to the Romans. At Neoc Cesarea, the feast of Saint Mary, a virgin and martyr, who, under Emperor Adrian, was put to death after many torments. In the province of Histria, the passion of Saint Maurice, a martyr. At Hoste, the feast of Saints Demetrius and Honoratus. The feast also of Saint...\nThe feast of Columban, an abbot, and the presentation of our blessed lady.\nThe feast also of another saint Columban, his kinsman and disciple, as well as that of Saint Pacian, a bishop of singular purity and great virtue, and a great learned man who wrote many profitable works, specifically against the heretics called Novacians, of whom Saint Jerome wrote. The feast also of many other holy saints, Mar confessor and virgin.\nNovember 22. At Rome, the feast of Saint Cycilia, a virgin and martyr, who converted her own husband Saint Valerian and his brother Saint Tiburtius, and urged them towards martyrdom. Afterwards, she was herself subjected to cruel and merciless tortures under the emperors Marcian and Commodus, and was finally killed by the sword. At Rome also, the feast of Saint Maurice, a martyr, who was put to martyrdom by the prefect Celeryne. At Augst, the feast of Saint Pragasius, a bishop and confessor of notable sanctity.\nThe feast also of Saint Medrasina, a virgin, much renowned for her glory.\nThe feast of Saint Theonist, Bishop, and Saints Tabra, Tabrate, and all martyrs together, who were put to death by Emperor Theodosy. The feast also of many others.\n\nThe twenty-third day of November. The feast of Saint Clement I, the fourth pope after Saint Peter, who, in the persecution of Emperor Trajan, was cast into the sea and ended his martyrdom. The feast also of Saint Felicity, who, after the martyrdom of her seven sons, was beheaded by Emperor Antoninus in Italy. In Italy, the feast of Saint Colubane, a founder of many monasteries. In the freshest of Spain, the feast of Saint Trudonius, a priest and confessor. At Paris, the feast of Saint Serrine, a solitary monk. At Embrun, the feast of Saint Lucrece, a virgin.\n\nAt Alexandria, the feast of Saint Faustina, queen and empress, a martyr, concealed by Saint Catherine, and put to death by her own husband, Emperor Maxentius. The feast also of another Saint Clement, a senator of Rome and uncle to the aforementioned pope.\nThe feast of Saint Peter, converted by Saint Peter in France, where by his holy life, preaching and miracles, he converted an entire city, and the feast of Saint Traianus, saved by the prayers of Saint Gregory. The feast also of many other saints, martyrs {etc.}.\n\nThe twenty-fourth day of November. At Rome, the feast of Saint Gryson, a martyr, beheaded by Emperor Decius after many tortures, and his holy body cast into the sea. At Rome also, the feast of Saint Crescenziana, a martyr, of whom is written in the passion of Saint Marcellus the pope. In the castle of St. Blue, the feast of Saint Romanus, a priest and confessor, whose sanctity is declared by daily miracles. At Cordoba, the feast of Saint Flora, a virgin, and of Saint Mary, a virgin also, both together after many torments, were put to death by the sword. In Tuscany at Peruse, the feast of Saint Felicissimus, a confessor.\n\nAt Alexandria, the feast of Saint Porporia and her hundred servants and soldiers.\nwas converted by Saint Catherine, and because he buried Queen Saint Fastyne, he and his companions were put to martyrdom. In Ireland, the feast of Saint Kenan, bishop, was born there of the kings' blood. In his youth, when he should have been slain, he was delivered by an angel. Afterward, he had many revelations from angels and was of singular sanctity. He raised three persons to life. And by his prayer, a woman who had borne children continuously in her womb for three years was suddenly delivered, with many other great miracles. The feast also of Saint Flavian, bishop. And of many other holy saints, Marcos [etc.].\n\nNovember 25, the feast of Saint Peter, bishop of Alexandria, and a martyr, a man of notable doctrine. He was beheaded by Judge Maximinus, and with him were put to death bishops of Egypt and other clergy and laypeople, to the number of 5,000 and 60. At Antioch, the feast of Saint Herasmus, a glorious martyr. At Alexandria, the passion of Saint Catherine.\nThe virgin and martyr, whose body was beheaded by Emperor Maxentius after numerous cruel tortures, was carried by angels to the top of Mount Sinai, where it lies filled with daily great miracles.\n\nAt Cesarea, the feast of Saint Marcurius, a martyr who was the chief captain under Emperor Decius and was covered by an angel. When he was known to be a Christian, he was put to death through marvelous cruel tortures, and many people were converted during his passion. The feast also of Saint Mercurialis, bishop of Leontini, and of many other saints: Marcellus, {etc}.\n\nThe 25th day of November. The feast of Saint Linus, the first pope after Saint Peter, who had governed the church for 12 years before being put to martyrdom and buried in the Vatican Street. At Alexandria, the feast of Saints Faustus, a priest, Dius, and Ammonius, all martyrs, who, with Saint Peter, bishop of the same city, were put to martyrdom by the tyrant Maximian at Augustodunum. The feast of Saint Amator, bishop. In the\nThe feast of Saint Wendper, for Saint Leonard, a confessor.\n\nThe feast also of Saint Basolus, a confessor. At Edysse, the feast of Saint Peter, a bishop of notable virtue and a great learned man, who made many edifying works for Christ's church, and was also a great preacher, feeding many souls. The feast also of many other holy saints, martyrs and confessors.\n\nThe twenty-seventh day of November. At Bonony, the feast of Saint Agricola, a martyr, who was like Christ crucified, and of his servant Saint Vitale, who would not forsake his master and his faith, and was therefore put to death by many torments before him. In Frauce, at Regens, the feast of Saint Maximus, a confessor, who from youth was of notable virtue, and then abbot of Lyrynens, and afterwards bishop of Regens, a man of many great miracles.\n\nIn Persia, the feast of Saint Peter, whose surname was Intercys, born of the king's blood, but of Christian parents, and he, in his youth, was baptized. Which thing, when the king knew,\nHe caused him to be tortured most horribly, separating every member from one another, one by one. The feast of Saint Josaphat, a king's son, was celebrated, it is said, before Saint Barlaam, with whom he lived a holy life full of miracles in the desert. The feast of many other saints was also celebrated.\n\nThe twenty-fourth day of November. At Corinth, the feast of Saint Sostanes, disciple of Saint Paul, was celebrated, whom he mentions in his epistle to the Corinthians. In Africa, the feast of Saints Papian and Mansuetus, bishops and martyrs, was celebrated. They were enflamed with hot iron plates and put to death by various other tortures during the persecution of the Vandals. At Rome, the feast of Saint Rufus, a martyr, was celebrated. He was put to death with his entire household by Emperor Diocletian, and so were all the martyrs.\n\nAt Rome, the feast of Saint Gregory II, the second pope of that name, was celebrated. He was a great learned man and very eloquent, and a great opponent and confounder of heretics. He cursed Emperor Leo because he destroyed the image.\nChryst at our Lady, and of other saints, with many other notable acts. In Rome, the feast of another saint Gregory, the third pope of that name and successor to the other, a man of singular doctrine in both Greek and Latin, of great virtue, and of great pity towards the poor, and a bold man, confirmed the curse of the said emperor Leo, and for his obstinacy, he and all his successors were deprived of all privileges, profits, dominion, lordship, or governance in Rome, Italy, and Spain forever. The feast also of many other holy saints, martyrs, and virgins.\n\nThe 29th day of November. The vigil of St. Andrew the apostle. In Rome, in Salary Street, the feast of St. Saturninus and St. Secundinus, a deacon and both martyrs, who were kept long in harsh prison by Prince Maximian, and after being scourged, beaten with statues, racked, and their joints strained with cords, were finally enflamed with fiery plates, and at last, after many more tortures, they headed.\nIn the feast of Saint Saturninus, a bishop and martyr, who was thrown down from the highest tower of the city and thus martyred.\n\nIn Egypt, the feast of Saint Amos, who, persuaded by his friends, convinced his wife to maintain virginity. They lived together as virgins for eighteen years. After her death, he went into the desert and became an abbot of high perception and performed many miracles. The feast also of Saint Panacy, an abbot of the Heraclean wilderness, who asked the Lord three times which persons were equal to him. He received the answer: a minstrel, a mayor of a city, and a merchant. These three persons left the world and went with him into the desert, where they all lived in high perfection. At his death, his soul was carried into bliss by angels in open sight. The feast also of many other holy saints, martyrs, confessors, and virgins.\n\nThe thirtieth day of November. In Achaea, the apostle came to the said city where, by the proconsul Egeas, after many tortures,\nHe was hung on the cross, where he remained quick for two days, preaching still to the people. At Sanctans, the feast of St. Trophime: a man of marvelous perfection, whose daily miracles clearly demonstrate this. The passion also of St. Justin, a glorious martyr.\n\nThe feast also of St. Nathaniel, one of the 72 disciples, whom our Savior called a true and faithful child of Israel. The feast also of another St. Nathaniel, a hermit, who was greatly tormented by the devil and had many illusions and temptations, which he overcame with the help of grace, and was of notable perfection. Also remembered is the advent and coming of our Savior Jesus Christ. And the feast also of many other holy saints, martyrs, confessors, and virgins.\n\nDecember:\nThe first day of December. At Rome, the feast of St. Crispina and St. Daria, both martyrs, who, after many tortures, were murdered separately by Emperor Numerian.\nAt Rome, the feast of Saint Diodorus, a bishop and confessor, and of Saint Marian, a deacon. At Magoncia, the feast of Saint Albans, a martyr. At Noyon, the feast of Saint Eligius, a bishop and confessor, renowned for his holy life and miracles. The feast also of Saint Natale, a matron, wife of Saint Adrian the martyr. At Narbonne, the feast of Saint Proculus, a priest, and of Saint Maur, a martyr of glorious triumph.\n\nThe feast also of Saint Diodorus, a bishop and confessor, and of great learning, who performed many works. The feast also of Saints Ansan and Maxima, a virgin, both martyrs, who, by their father, a nobleman of Rome, were brought before the emperors Diocletian and Maximian. There, Maxima was beaten to death with statues, and Ansan was beheaded. The feast also of many other saints.\n\nThe second day of December. The feast of Saints Verus and Securus, brothers, who were put to martyrdom in Africa. At Rome, the feast of Saint Vibiana.\nA holy man and a martyr, by Emperor Julian the Apostate was beaten to death with lead pellets. The feast also of Saint Peter, archbishop of Raun, elected by revelation, a man of notable doctrine, by whose epistle the heretic Eutices was condemned. He was so eloquent in speech that he was called by the surname Chrisologus, that is, golden speech or uterance, and he had revelation and knowledge of his death by an angel, and was of many miracles. The feast also of many other holy saints: martyrs, confessors, and virgins.\n\nThe third day of December. At Rome, the feast of Saint Claudio, a noble man and a chief officer and a martyr, who was tied to a great stone and cast into the sea. And then his wife Saint Hilaria, with their two sons Saints Iason and Maure, and seventy of his soldiers and servants, were all together beheaded by the emperor Numerian at that time. At the same time, the passion of Saint Cassiana, a martyr, who was a judge and persecutor of Christian people for many years, and at the last converted by the divine.\nInspiracyon and by grudge or remorse of conscience, and after receiving gladly such judgment of martyrdom as he before had given. At Winchester, the feast of St. Bryne, a bishop and confessor.\n\nThe feast also of St. Lucy, a king of England, who was baptized by St. Timothe, disciple unto St. Paul, and in his realm converted many people, and at the last resigned his crown, and lived a holy private life. By his example, many persons were brought to high perfection, and notwithstanding the great persecution of Christians, yet died he in peace, a confessor. The feast also of many other holy saints {etc}.\n\nThe fourth day of December. At Pont, the feast of St. Melecy, a bishop and confessor, of great learning and notable virtue. At Nicomede, the passion of St. Barbara, a virgin. At Alexandria, the feast of St. Clement, a priest, a famous man of learning in scripture. In the French town of Bituricens, the feast of St. Gignau, an abbot, of high perfection.\n\nThe feast also of another holy saint.\nother Bishop Melecius, renowned for his virtue and doctrine, was elected Bishop of Antioch. However, he was expelled by the heretics called Arians. Afterward, he lived in high perfection with Saint Eusebius. At Bituricens, the feast of Saint Saryne, an abbot, is celebrated, as well as the feasts of many others.\n\nDecember 5. In Africa at Colosse the Feast of Saint Crispina, a virgin and martyr, is observed. Because she refused to sacrifice to idols, she was headed by Proconsul Anolinus under the emperors Diocletian and Maximian. In Italy, the Feast of Saint Dalmatius, a martyr. At Trever, the Feast of Saint Nicene, a bishop and confessor. At Tagera, the Feast of Saint Iulius and of the blessed woman Saint Potamia. The Feast of Saint Sabas, a confessor and abbot, is also celebrated.\n\nNice: The Feast of Saint Basil, a bishop and martyr, is observed. After enduring many cruel tortures, he was standing on a stock with two iron nails driven through his body from his shoulders.\nEither side down through his feet into the stock, and there he died. In Wales, at the monastery of St. David, on the feast of St. Justiniana, a bishop and martyr, born of the noble blood of the lesser Britains, for Christ he forsake his country and kin, and was led by an angel into many countries, where he ever did many miracles, and at the last he came to St. David and was his daily spiritual father. His own servants, because he rebuked their sins, struck his head, whereupon forthwith a well sprang up, and the dead body took up the head and carried it over the sea, and the people followed as though it had been the dry land until they came where he now lies, full of miracles. The feast also of many other holy saints, martyrs {etc.}.\n\nThe seventh day of December. The feast of St. Nicholas, bishop of Myra, in the country of Lycia, a man of singular sanctity and many notable miracles, among which is chiefly remembered that being in a distant country, he appeared by vision to the emperor.\nConstantine threatened and condemned certain persons who had been wrongfully sentenced to death. In Africa, the feast of the holy women Saints Denyse, Datyue, and Leoncy, as well as Saint Cercy the monk, Saints Emilian and Boniface, and three other martyrs, were put to death at the same time through most cruel tortures.\n\nThe feast also honors another Saint Nicholas, the first pope of that name, a great and bold defender of the church. He cursed the emperor of Constantinople because he interfered with the correction and punishment of the clergy. He also cursed the king of France because he kept a concubine beside his wife, a king who was compelled to come to the same pope at Rome to seek absolution. The feast also celebrates many other holy saints, martyrs, confessors, and virgins.\n\nDecember 7. In the time of Alexander, the feast of Saint Agathon, a man of war, who grudged and quarreled with Emperor Decius.\nAgainst the cruelty inflicted upon the Christian people for which he was headed, he spoke out at St. Cuthbert's feast of St. Martin, an abbot, at whose tomb miracles occur. In the French town of Melun, the feast of St. Fare, a virgin, is celebrated. The ordination and consecration of St. Ambrose, bishop and confessor, as well as the octave of St. Andrew.\n\nIn Ireland, the feast of St. Boecy, bishop and confessor, is celebrated. He raised a king of England from death and a king's daughter of Ireland, along with many other people, and performed many other great miracles in various countries. He also possessed the spirit of prophecy and revelation of his death. The feast also of St. Agathon, an abbot, is celebrated. Because he strictly kept silence, he carried a stone continuously in his mouth for three years and never slept or rested, angry or displeased with anyone. For a wrathful person, he said, even though he raised dead bodies and performed miracles, yet he does nothing please God. He often said that a religious person should\neuer contynue as he began the fyrst daye of his entre / and in no wyse trust vnto hymselfe / for selfe trust (sayd he) is the moder of pas\u2223syons and trouble. The feest also of saynt Genebawde bysshop of laudunens / and of his sone saynt Latry bys\u00a6shop also of the same cite and his successour. The feest also of many other holy sayntes / mart. confes. & virg.\n\u00b6 The .viij. day of December. The concepcyon of our lady saynt Mary the moder of god. At rome the feest of saynt Ewtician pope and martyr / that after he had ruled the chirche one yere / was by the emperour Au\u2223relian\n put to martyrdom / and buryed in the cymitery of saynt Calixt. In alexander the feest of saynt Macha\u00a6ry a martyr / that by the emperour Decius bycause he wold not forsake Chryst / was brent. In the frau\u0304chest of dymens the deposycyon of saynt Leonard a confes\u2223sour of notable vertue.\n\u00b6 The feest also of saynt Romaryke an abbot of hygh perfeccyon / whose soule was seen passe in to heuen by a clowde. The feest also of say\u0304t zenon a bysshop / a\nman of noble doctryne / and made many werkes / & was of many myracles. The feest also of an other saynt Ewti\u00a6cian a co\u0304fessour. The feest also of many other holy. {etc}\n\u00b6 The .ix. daye of December. The feest of saynt Leo\u2223cade a virgyn / that in the cite of tolete was put in pri\u2223son by Decius the presydent of spayne / wherin whan she herde of the passyon of the holy woman saynt Ew\u2223laly with other martyrs / she kneled to praye / & in that prayer she expyred. The feest also of saynt Cipriane abbot of petragoryke a man of synguler sanctite & ma\u2223ny myracles. The translacyon also of saynt Sebastian a martyr / and of saynt Gregory pope.\n\u00b6 The feest also of saynt Proculy a bysshop and con\u2223fessour / that in the persecucyon of the emperour Maxi\u2223mian wylfully offred hymselfe vnto martyrdom. And bycause the iudge supposed and thought he had doted for age / he delyuered hym / for ye whiche he made grete sorowe and mournynge / than he preched boldly & con\u2223uerted moche people / & dyd many myracles. The feest also of saynt\nThe feast of Saint Cyprian, a bishop and confessor, a man of great learning, who converted many countries, and was renowned for many miracles. The feast also of many other saints: martyrs, confessors, and virgins.\n\nDecember 10. At Politana the feast of Saint Cyriac, a priest, and Saint Habundus, a deacon. In the persecution of Emperor Diocletian, they were beaten with staves, nearly starved in prison, racked, and after many other tortures, beheaded in Spain at Emerita. The passion of Saint Eulalia, a virgin and martyr. By the hand of Dacia, after many cruel pains, she was racked and her flesh torn with hooks. Then two great fires were made on either side, and so she was consumed to death. In the same city, the feast of Saint Julia, a virgin and martyr, companion to the said virgin, and fellow in all her pains, who received with her the crown of martyrdom with glad mind. The feast also of Saint Melchadius, pope and martyr.\n\nThe feast also of Saint Erythraulus.\nA judge, who had singular zeal for justice, judged a young man to death when his sister's son had ravished a virgin. Being on his deathbed, the officers, out of favor, allowed him to escape. The young man, supposing his uncle had forgotten the matter, came to visit him. The judge secretly called him to him and, with a knife, cut his throat. For this deed, his ghostly father called him an homicide and refused to administer the sacrament of Christ's body to him. He answered that he had done the deed without any malice, for the sake of justice, and it was revealed by a miracle that he received the sacrament without any human hand and departed.\n\nThe 17th day of December. At Rome, the feast of Saint Damasus, pope. The feast also of Saint Traso, a martyr, who, along with Saints Poncian and Pretaxate, was put to martyrdom by Emperor Maximian. At Beam, the feast of Saints Genesius and Cyprian.\nFustinian martyrs, bound to a post and having herbs with vinegar and pepper blown into their ears and nostrils. Their heads were nailed to the post with hot iron nails, their eyes put out, and their bodies shot full of arrows. After enduring these and many other cruel pains, they were beheaded. In Spain, the feast of St. Eutyches, a nobleman and man of singular virtue.\n\nThe feast also of St. Savinian, bishop of Placenty, a man of singular sanctity, who by revelation translated the body of St. Antoninus. The river also of Pad returned to the church lands by his command and never again flooded or harmed any part of the same lands, with many other notable miracles. The feast also of many other saints {etc}.\n\nThe twelfth day of December. At Narbon, the feast of St. Paul, a confessor, who was consecrated bishop of the same city by the apostle Paul, and after he went.\nwith Hugh in Spain to preach, where the apostle left him, and he there showed great diligence. By his holy life and miracles, he converted many people.\n\nAt Alexander, the feast of Saints Ammonarus and Mercury, and of the four holy women and martyrs who, after many cruel and newfound torments, were slain by the sword. The feast also of Saint Hermogenes, Saint Donatus, and of the twenty-two other martyrs. In the freshest of Niujacens, the feast of Saint Walery, a priest and confessor.\n\nThe feast also of Saint Eustrace, a martyr, who was a duke and chief captain under the emperors Diocletian and Maximian. He was taken at Satanus where he was subjected to marvelous torments and passions. In which Saint Eugenius, Saint Mardarus, and Saint Orestes, with many other persons, were converted.\nTogether put to death. At Alexandria, the feast of Saints Epimachy and Alexander martyrs. In Ireland, the feast of Saint Finian, an abbot, in whose conception his mother had a revelation of him, he cast a pool of water like a mirror into the sea, and there he built a monastery, and he ordered three monks in another monastery. He raised five persons from death and turned water into wine, with many other miracles, that he did as well in England and Wales as in Ireland, and had also a revelation of his death. The feast also of many other saints.\n\nThe 14th day of December. In Sicily, at Syracuse, the feast of Saint Lucia, a virgin and martyr, who in the persecution of Emperor Diocletian was first committed by the judge Pascasius to the common brothels to be defiled, but when they pulled her forth, she (by the virtue of Christ) stood immovable as a hill, then they tied cords and ropes onto her, and put great strength of men and many yokes of oxen, but no.\nThe thing for them all she removed or stirred, then made they a great fire about her where she stood and cast in pitch and rosin, and cast upon her body boiling lead and oil, and at the last, after many torments, they put a sword into her bowels, and so she ended her martyrdom. The feast also of St. Athbert, bishop of Canterbury. The depositition also of St. Jude, a confessor of singular sanctity.\n\nIn Ireland, the feast of St. Columba, an abbot, born of noble lineage, and forsook the world to serve God in religion, where he was of high perfection, & a great founder of monasteries, he put in two monasteries three hundred monks, he raised also from death a king's son of England and his daughter, and converted him and all his people, and many miracles he did in Italy and in other regions, and he was carried by angels from a far country unto the death of St. Finian, with many other notable acts. The feast also of many other holy saints, martyrs, popes, & virgins.\nThe fourth day of December. In Cyprus, the feast of Saint Spyridon, a bishop and one of the confessors who, under Emperor Maximian, were subjected to numerous torments. After which, they had their right eyes put out and their left hands cut off, and were condemned to exile. In Cyprus, this holy saint lived in high perfection and performed many miracles. At Alexandria, the feast of Saints Heron, Arseny, Isidore, and a child called Dioscorus, who, by miracle, were delivered at that time, while the others underwent many torments and were burned. At Antioch, the feast of Saints Drusus, Zosimas, and Theodorus, all martyrs. At Rome, the feast of Saint Nicas, a bishop and martyr, and of his sister Saint Eutropia. The depositions also of Saint Atticus, a monk. The feast also of Saint Lothaire, an abbot of singular sanctity and many miracles. The feast also of Saint Agnellus, an abbot of singular sanctity and many miracles, whose holy body lies in Naples in great honor and glory. The feast also of many other saints.\nholy sayntes / martyrs / confes. & virgyns.\n\u00b6 The .xv. daye of December. In affryke the feest of saynt Valerian a bysshop and confessour / that in ye age of .lxxx. yeres was for the defence of the chyrche put out of his cite / and strayte co\u0304maundement gyuen that no persone sholde take hym vnto lodgynge / ne yet suf\u2223fre hym to lodge vpon theyr grounde / so was he com\u2223pelled to byde contynually vnto his dethe in the hye wayes and stretes. In the terrytory of orlyaunce the feest of saynt Maximyne an holy abbot / of synguler perfeccyon and many myracles.\n\u00b6 The feest also of saynt Theodour bisshop of tarcens a noble lerned man and made many werkes / and spe\u2223cyally vpon Paules epystles / of whose vertue saynt Ierome wryteth. The feest also of many other holy sayntes / martyrs / confessours / and virgyns.\n\u00b6 The .xvj. daye of December. the feest of thre stryp\u2223lynges / saynt Ananie / saynt Azary / and saynt Misael that were put in to the flambynge fourneys / where they remayned without no pau\u0304ce / whose holy bodyes\nAt Babylon, the feast of Saint Barbara, a virgin and martyr, was celebrated. During the persecution of Emperor Maximian, she was nearly starved in harsh prison, scourged, racked, had hot lamps placed on her body, her breasts torn from her, and endured many other marvelous tortures before being killed by the sword. At Raven, the feasts of Saints Valentine, Vanaly, and Agricoly were celebrated.\n\nAt Trever, the feast of Saint Priscillian, Bishop of Babylon and a martyr, was observed. He was a noble, learned man who wrote many works and, as Saint Jerome wrote, was put to martyrdom by a tyrant named Maximian, who was a captain under Emperor Theodosius the First. The feast also honored many other holy saints, martyrs {etc}.\n\nThe seventeenth day of December. The translation of Saint Ignatius, Bishop and martyr, from Rome to Antioch, where he lies without the Damascus Gate in the cemetery of the same church. The feast also honored Saint Lazarus, whom, as the Gospel testifies, our Savior raised from the dead. The\nThe feast of Saint Martha is in Betheany, where her church is built beside their dwelling. In the east parties at Eleutheropolis, the feast of the Fifty Martyrs who were put to death by the Saracens.\nAt Gazes, the feast of Saints Floriane, Kalanyke, and forty other martyrs and saints. The feast also of many other holy martyrs, confessors, and virgins.\nThe eighteenth day of December. At Philippi in Macedonia, the feast of Saints Ruf and Zosimus martyrs, who were among the first disciples and founded the Church of Christ; of whose martyrdom Saint Policarp wrote in his epistle to the Philippians. In Africa, the passion of Saint Moses, a martyr. At Tours, the feast of Saint Cancian, the first bishop of the same city, sent there from Rome where he performed many miracles and greatly edified the Church of Christ.\nAt Toledo, the feast of Saint Hildefons, bishop of the same city, a man of singular devotion to us.\nLady, for whom he ordered a feast to be kept in his church before Christmas, in which she appeared to him and brought him a white stole and a chair, which are still reserved there for holy relics. The feast also of many other saints.\n\nThe nineteenth day of December. In Egypt, the feast of Saint Nemesia, a martyr, who, by Judge Emilian, was burned among thieves and robbers. At Nicea, the feast of Saint Darius, a martyr. At Antisiodorus, the feast of Saint Gregory, bishop and confessor.\n\nIn Ireland, the feast of Saint Samantha, a virgin, born of noble blood, and married by her friends but, for the desire of virginity, was delivered from her husband by miracle and entered religion, in which she achieved high perfection and became abbess, a great alms-giver and very pitiful, and many persons she delivered from shame and rebuke, many also from prison by miracle, and by her prayer she removed a church, with many other notable acts.\nThe feast of many other saints: Saint Ammon, Saint Zenobia, Saint Tholomy, Saint Juvencus, and Saint Theophilus, martyrs who were taken and put to death after comforting a fainting martyr during their own tortures, in Thebes. Saint Iulius, a martyr, in Thecla. Saint Liberatus, and the vigil of Saint Thomas, in Amphipolis. In Caesarea Palestina, the feast of Saint Gelasius, bishop of the same city, a man of notable doctrine, who performed many works, and was of singular sanctity and many miracles. The feast of many other saints: Saint Thomas the Apostle, who preached to the Parthes and Medes, and after being put to martyrdom, was translated to the city of Edessa. In Tuscia, the feast of Saints John and Festus. The feast of Saint Euphrosyne, a queen. In England.\nThe freshest in Oxford: at Betony, the depository of St. Berenwald, priest and martyr.\n\nThe feast also of St. Denys, bishop and disciple of St. Thomas, whom he covered with St. Pelagia, his spouse, who was the king's daughter. The apostle consecrated her a virgin and made her abbess. After the death of her said spouse, she was desired to marry a nobleman, to whom she would not consent. Therefore, she was beheaded and buried in the same sepulcher with her spouse. The feast also of many other holy saints {etc}.\n\nThe 22nd day of December. At Rome, in Lausanne Street between the laurels, the feast of the 20 martyrs, who were put to death together in the persecution of Emperor Diocletian. At Alexandria, the feast of St. Chyrion, a martyr, who because he would not perform sacrifice to idols, was pierced in the belly and torn apart with nails and hooks until he was dead. At Antioch, the feast of Sts. Basil, Dionysius, Honoratus, and Flora.\nThe feast also of Saint Theoseia, a virgin.\nThe feast also of Saint Theotimus, bishop of Cyrene, a noble learned man who performed many profitable works and lived a holy life with many miracles. The feast also of many other holy saints, martyrs, confessors, and virgins.\nThe twenty-fourth day of December. At Nicomedia, the feast of twenty martyrs who, during the persecution of Emperor Diocletian, were subjected to most cruel tortures and put to death. At Rome, the feast of Saint Victor, a virgin and martyr who, during the persecution of Emperor Diocletian, refused to marry a pagan or sacrifice to idols, was subjected to cruel passions, converted many virgins and other persons, and performed great miracles, ultimately being thrust through the heart with a sword. At Rome also, the feast of Saint Sergius, who, as Gregory writes, was afflicted with palsy from childhood but possessed singular sanctity and performed many miracles. At Nicomedia, the feast of fifty-five martyrs. At Rome, the feast of 600 and.\nThe feast of Saint Gildbert, a king. The depositition also of Saint Gyldebert.\n\nThe feast also of Saint Amphilachius, bishop of Iconium, a man of notable virtue and great learning, who wrote many profitable works for Christ's faith. Among these works, one was written to Saint Jerome about the Holy Ghost, and he performed many miracles. The feast also of many other holy saints, martyrs {etc}.\n\nThe twenty-fourth day of December. The vigil of Christ's birth. In Syria, at Antioch, the feast of the Forty Virgins and Martyrs, who, in the persecution of Emperor Decius, were all together put to martyrdom. In Tuscia, at Spoleto, the feast of Saint Gregory, a priest and martyr, who, in the persecution of Emperor Diocletian, was beaten with statues, racked, and then boiled, and his ribs burned with hot lamps. After all tortures, he was beheaded. At Tripoli, the feast of Saint Lucian, a holy confessor.\n\nThe feast also of Saint Abdi, the prophet.\nthat was the third captain who came from King Ahab unto the prophet Elijah. Jezebel's court had slain and destroyed one hundred prophets of God. For this deed, Almighty God made him a prophet. His wife and child were later released by the prophet Elisha. Through his prayer, she filled many vessels with oil from one little vessel, paid her debts, and saved her children. After the burial of these two prophets, Saint John the Baptist was also buried there. The feast of the prophet Nahum and many other holy saints, martyrs, confessors, and virgins was also celebrated.\n\nThe twenty-fifth day of December. At Bethlehem in Judea, the nativity and birth of our Lord and Savior Jesus Christ, the essential Son of Almighty God, and the natural Son of our blessed Lady Saint Mary, ever most pure and immaculate virgin, took place in the forty-first year of Emperor Augustus. The very true time, named and appointed by the prophecy, was:\nDaniell / as appereth in the .ix. chapytre of his boke. The yere also of a notable date amonge the iewes called olympiades C.lxxx. and .xiij. The yere also from the foundacyon & buyldynge of Rome .vij.C. and .lij. And the yere from the begynnynge of the worlde .v.M.C.lxxix. The feest also of saynt Anastas a virgin and martyr / that by the emperour Dioclecian was brought vnto the yle of pal\u00a6mary / where after longe imprysomnent & many tur\u2223mentes she was brent / with whome were put to deth by varyau\u0304t turmentes .CC. men / and .vij.C. women. At rome in the cimitery of saynt Aproniane the feest of saynt Ewgeny a virgyn and martyr / a woman of no\u2223table myracles / and an abbesse of many virgyns / that by the emperor Galiene after many turmentes was slayne by the swerde.\n\u00b6 The deposicyon also of saynt Luciane a preest / that translated the holy bodyes of saynt Steuen / saynt Ni\u00a6codeme / saynt Gamaliel and saynt Abibon / and wrote\n also the story of the reuelacyon. The feest also of many other holy sayntes / martyrs /\nThe 25th day of December. At Jerusalem, the feast of St. Stephen, the first martyr, who in the same year of the ascension of our Savior was stoned to death by the Jews. In Jerusalem, the deposition of St. Denis, pope, a noble man of doctrine and holiness. In Rome, on the Appian Way, the feast of St. Marinus, a martyr, a noble captain under Emperor Marcian, and put to martyrdom by him. The feast also of two monks, whose names are not shown, who were put to cruel martyrdom by the infidels in a fury. The feast also of all other holy saints, martyrs, confessors, and virgins.\n\nThe 26th day of December. At Ephesus, the feast of St. John the Evangelist, who was exiled to the island of Patmos, where by divine revelation he wrote the Apocalypse, and after returned to Asia, where he wrote his gospel of our Savior and founded there many churches and governed many.\npersons and he persisted until the reign of Emperor Herodianus, and then he departed in the age of 88 and 19 years, and in the year of our Lord after his passion, 628. He was buried near the said city. At Alexandria, on the feast of Saint Maximus, bishop of notable virtue in the confession of Christ.\nThe feast also of another Saint Maximus, bishop of Taurinensis, a man of notable doctrine, who made many homilies, that is, sermons, and many works of great eloquence, much edifying and profitable to the Church of Christ. The feast also of many other holy saints, martyrs, confessors, and virgins.\nThe 28th day of December. At Bethlehem, the feast of the Innocents, who for Christ were slain by Herod. In Galas at Ancyra, the feast of Saint Eutychius, a priest, and Saint Dom.\nThe feast also of another Saint Eutychius, an abbot of great perfection, who, notwithstanding, did no miracles in his life but many after his death. The feast also of Saint Florian.\nThe twenty-ninth day of December. At Jerusalem, the feast of Saint David, king and prophet. At the late feast of Saint Trophime, of whom the apostle Paul wrote to his disciple Timothy, and whom he consecrated bishop of the same city. By whose holy life, doctrine, and miracles, all France (as Saint Zosimas the pope writes) was greatly edified. In the freshest of Oxford, the feast of Saint Ebrulf, an abbot and martyr, who for defending the liberties of his church was killed in the church with swords. At Jerusalem, the feast of Saint Melania, a sacred nun.\n\nRemembered are certain fathers of the Old Testament. At Bethlehem, the feast of Saint Jesse, also called Isaiah, father of Saint David the prophet, and a man of noble blood and holy conversation. The feast also of Saint Nathan, who in the time of David and Solomon was the prophet.\nThe feast of Saint Sabinus, Bishop; Saint Exsuperantius, Bishop, and Deacons Venustian and his wife and child, all martyrs, who were put to death by Emperor Maximian through various and cruel tortures. The feast of Saint Mansuetus, Martyr, and ten others put to death with him. At Rome, the feast of Saint Felix, Bishop. At Tours, the feast of Saint Perpetua, Bishop, who honorably built the church of Saint Martin, Bishop.\nIn England, the feast of Saint Ecgwin, bishop of Worcester, is celebrated, where he was born of royal blood, a man of singular sanctity and many miracles. The feast of Saint Liberalis, bishop and martyr, is also observed. At the age of fifteen, he was made deacon; at sixteen, priest; and at twenty, bishop of Ravenna. He was a great preacher, renowned for whose virtue the emperor Hadrian summoned him to Rome, where he was subjected to merciless tortures. Many people were converted through these, and Saint Cerbery was put to death with him, as was his own mother, Saint Euanthe, who followed him to Rome with her son. The feast of another Saint Felix, the third pope of that name, is also celebrated. He was a great confounder of heretics and decreed that churches should be consecrated only by a bishop, along with many other good statutes. The feast of many other holy saints, martyrs, confessors, and virgins is also observed.\n\nThe thirty-first day of December. At Rome, the feast of Saint Silvester, pope, whose acts are written at [...]\nIn this city, the legends celebrate the feasts of Saints Sabian and Potencian, bishops and martyrs, sent by the pope to the church of the same city to preach, who were put to martyrdom there. The city also honors the feast of Columba, a virgin, who was cast into a fire by Prince Aurelian and, after enduring many other tortures, was finally killed by the sword. In this city, the feast of Hermete, an exorcist, is celebrated in high perfection.\n\nThe feast also commemorates Saint Barbacian, a priest and confessor, who came to Rome with Saint Timothe and performed many miracles. When Placidia, the empress, whose surname was Placidia, heard of their fame, she came to Rome to see them. However, when she arrived, Saint Timothe had already died, and Saint Barbaciane had enclosed himself in a small cell where he performed many notable miracles. In a short time, he also departed. The empress Placidia honored him with great distinction, where he lies in rest, daily remembered.\nThe feast of St. Odilon, an abbot who was a knight's son and born lame in all his limbs, but was cured by a miracle of the Virgin Mary and became a monk of the Cluniac monastery. He was later abbot there, living a holy life and performing many great miracles. He first instituted the service for the souls next after all saints, and commanded that the same feast be kept solemnly throughout his order, along with many other noble acts. His blessed soul, after his death, was seen to be like an angel, and his holy body remains there, full of great and many miracles. The feast of many other holy saints, martyrs, confessors, and virgins.\n\nDeo gratias.\n\nPray for the wretched one, your most unworthy brother Richard Whytford.\n\nThus ends the Martyrology with the Additions.\nImprented at London in Fletestrete at the sign of the sun, by Wynkyn de Worde. The year of our Lord God M.C.C.C.C.xxvj, the 15th day of February.\n\nfullpage woodcut.", "creation_year": 1526, "creation_year_earliest": 1526, "creation_year_latest": 1526, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "Of the woman who was the miler with the golden thumb. fo. eodem.\nOf the horseman of Ireland who prayed to Oconer for him to be hanged up by the friar.\nOf the priest who said neither \"my body\" nor corpus meus.\nOf two friars, one of whom loved not the head, nor the other the tail.\nOf the man who shrouded himself for breaking his fast on Friday.\nOf the merchant of London who put nobles in his mouth in his.\nOf the miller who stole the nuts of the tanner who stole a sheep. fo. eodem.\nOf the four elements where they should soon be found. fo. v.\nOf the woman who poured the potage in the judge's face fo. vi.\nOf the married men who came to heaven to claim their inheritance. fo. eode.\nOf the merchant who charged his son to find one to sing for his soul.\nOf the maid washing clothes and answering the friar. fo. eodem.\nOf the three wise men of Gotham. fo. eodem.\nOf the gray friar who answered his penitent. fo.\nOf the gentleman who bore the siege board on his neck. Of the woman who said she would take a nap during sermon. Of the woman who said she would have a cockle hat if she lived another year. Of the gentleman who wished his to the gentlewoman's tail. Of the man who confessed. Of the we. Of the gentlewoman who said to a gentleman you have a beard above and none beneath. Of the friar who said our Lord fed five thousand people with three fishes. Of the franklin who wanted. Of the priest who said our lady was not so curious a woman. Of the good man who said to his wife he had ill fare. Of the friar who bid his child make a late mass. Of the gentleman who asked the friar for his beer. Of the three men who chased the woman. Of the gentleman who taught his cook the weaving. Of the gentlewoman who p. Of Master Skelton who brought the bishop of Norwich. Of the yeoman of the guard who said he.\nOf the plowman's son who saw one,\nOf the maid's answer who was with child,\nOf the servant who rode with his master,\nOf the man who delivered the letter to the ape (12),\nOf him who sold nothing (12),\nOf the friar who told the three children's fortunes (11),\nOf the boy who carried his master's money (13),\nOf Philip Spencer, the butcher's man,\nOf the courtesan and the carter (13),\nOf the young man who asked his fellow to teach him his Pater Noster (13),\nOf the friar who preached in rhyme explaining the Ave Maria (13),\nOf the curate who preached the articles of the Creed (14),\nOf the friar who preached the Ten Commandments (14),\nOf the wife who bade her husband leave,\nOf the man of law's sons' answer (14),\nOf the friar in the pulpit who bade the woman leave her babbling (14),\nOf the Welshman who cast the Scot into the sea (15),\nOf the man who had the deaf wife,\nOf the proctor of archs.\nOf the little wife that had fo. xv.\nOf the two nuns that were shriven by one priest fo. xv.\nOf the esquire that should have been made knight fo. xvi.\nOf the penitent that said the sheep of God have mercy upon me fo. xvi.\nOf the husband that said he was Iohn Daw fo. xvi.\nOf the scholar of Oxford that produced by souistry ii. chickens iii. fo. xvi.\nOf the friar that stole the pudding fo. xvii.\nOf the franklin's some that came\nOf the husbandman that lodged the friar in his own bed fo. xvii.\nOf the courtesan that died\nOf the friar that preached what men's souls were fo. xvii.\nOf the husband that cried ble under the bed fo. xviii.\nOf the shoemaker that asked the colyer what tidings in hell fo. xviii.\nOf St. Peter that cried cause bob fo. xviii.\nOf him that adventured body and soul for his prince fo. xviii.\nOf the parson that stole the miller's Elise fo. xviii.\nOf the Welshman\nOf the friar\nOf the parson\nOf\nOf\nOf\nOf the\nOf the\nOf Master Whytynton's dream / fo. xx.\nOf the priest that killed his horse called\nOf a Welshman who stole an Englishman's cock. Of him who brought a bottle to a priest. Of the indictment of Jesus of Nazareth. Of the friar who preached against those who rode on Sundays. Of the one brother who found a purse. Of the answer of the master to the maid. Of the northern man who was all heart. Of the burning of old John. Of the courtesan who ate the hot rustic. Of the three points belonging to a shrewd wife. Of the man who painted the lamb upon his wife's belly.\n\nA certain curate in the country was there who had ten commandments. Say, a cute man,\n\nBy this tale, a man may well perceive that those who are brought up\nThere was a wife who had appointed her parents to come to her\nNow go thy way into the herberge and meet her\nI am not she, for I am the earth and the high set over the pathway\nWhere this John a hay but we'll hasten on.\nA certain wealthy man, lying sick in bed, awaited the arrival of his eldest son. The son begged him for a blessing. The father replied, \"Son, you shall have all my lands.\" The son answered, \"No, father. I ask for God's blessing and yours. I bequeath all my movable goods to whom?\"\n\nBy this tale, one may learn that it is foolish to strive for speech.\n\nAn artisan in London was in dire straits. Phelicion asked him, \"Sir, is it because your birds are light of digestion?\" He replied, \"Sir, I know a bird much lighter of digestion than others, and that is my wife.\"\n\nBy this tale, one may learn a good general rule of medicine.\n\nA woman had been married four times.\nFor there was not one but we, who followed the corpse to church, yet I was certain of another husband before the corpse came out of my house. Now I am certain of no other husband, therefore you may be sure I have great cause to be sad and heavy.\n\nBy this tale you may see that the old proverb is true: it is as great pity to see a woman weep as a goose to go barefoot.\n\nAnother woman knelt at the mass of requiem while the corpse of her husband lay on the bier in the church. To whom a young man came and spoke with her as though it had been concerning the funerals. However, he spoke of nothing but wooed her, saying he might be her husband. To whom she answered and said, \"Sir, by my truth, I am sorry you come so late, for I was made sure yesterday to another man.\"\n\nBy this tale you may perceive that women often times are wise and loath to lose any time.\n\nA merchant who thought to deride a miller said to the miller sitting among them,\nA true miller, who truly has a golden thumb, responds and says it is true. A merchant replied, \"I pray you let me see your thumb and where you showed your thumb you merchant said, 'I cannot perceive that your thumb is guilty but it is as all other men's thumbs are.' To whom\n\nNo one called Oconer, an irish lord, took a horseman and committed one of the greatest sins you ever did. This horseman answered, \"One of the greatest acts that I ever did, which I now most regret, is when I took Oconer last week in a church. I might have burned him and the church and all, but because I had a conscience and pity for burning the church, I delayed the time so long. Oconer escaped. The delay in burning the church and the long tarrying over that time is one of the worst acts I ever did, which I must repent.\"\n\nThis friar, perceiving him in this mind, said, \"Peace in the name of God and change your mind and die in charity or else you shall never come in.\"\nThe heavenly knight, not wishing to change my mind, I will never do so, no matter what comes. Have pity, oh God, upon this soul and let him not die until he is in a better frame of mind. For if utterly his soul shall be damned, and show him what frame of mind he was in and the entire matter as before shown. This knight, hearing the friar thus intercede for him, said, \"If I die now, I am out of charity and not ready to go to heaven.\" This friar is a good man, and he is now well disposed and in charity, and ready to go to heaven, and I am not. Therefore, I pray, hang up this friar while he is ready to go to heaven, and let me tarry until another time when I may be in charity and ready and meet to go to heaven. This other man, hearing this mad answer from him, spared the man and gave him his life at that time.\n\nThrough this, you may see that he who is in danger from his enemy has no pity; he can do no better but show to him the uttermost of his malicious mind, which he bears to ward him off.\n\nThe archdeacon of Essex you had been.\nLong ago, in authority during a visitation when all the priests appeared before him, three young priests were accused for not being able to properly recite their divine service. Asked among them which one said \"my body\" and which said \"my flesh,\" the first priest replied, \"you said 'my body.' The second priest answered, \"he said 'my flesh.'\n\nThen he asked the third which way he had said it. He answered and said, \"Sir, because [you] rebuked the first one, it may turn against you.\"\n\nTwo brothers sat at a gentleman's table on a fasting day. Before him was an elephant, and they cut off its head and placed it on one brother he favored not. The gentleman also cut off the elephant's tail and placed it on the other brother's trencher, as he wanted the middle part of the elephant.\n\nPerceiving this, the gentleman gave the tail to the one who said he didn't want the head and gave the head to the other.\nA man said he didn't love the tail, and towards the middle part of the elephant, he ate part of himself and part gave to others at the table. Therefore, these friars, out of anger, would never eat a morsel. And so, they, for all their craft and subtlety, were not only deceived of the best morsel but had no part at all.\n\nThis shows that those who covet the best part sometimes therefore lose the mean part and all.\n\nA man living in a wild place in Wales came to his curate during Lent and was confessed. When his confession was in essence complete, the curate asked him if he had anything else to say that grieved his conscience. He remained silent for a long while, but with the encouragement of his spiritual father, he said that there was one thing in his mind that greatly grieved his conscience, which he was ashamed to utter because it was so grievous. The curate answered and said that God's mercy was above all.\nA man didn't despair in God's mercy for whatever reason, if he were repentant, God would forgive him. And so, through long exhortation, he eventually showed it and said: \"Sir, it happened once that as my wife was making a cheese on a Friday, I wanted to say whether it had been salt or fresh, and took a little of the whey in my hand and put it in my mouth. Before I was aware, part of it went down my throat against my will, and I broke my fast. The curate said to me, and if there is nothing else, God will forgive you. When he had comforted him with God's mercy, the curate prayed him to answer a question. The curate said that there were robberies and murders done nearby.\nHere you can see that some have a conscience prick of small venial sins or fear of God, and as common proof is, they stumble at a straw and leap over a block.\nA rich, covetous merchant lived in London who constantly gathered money and could never find in his heart to give it away.\nA sick man spent nothing on himself or anyone else as he lay on his deathbed, with his purse lying at his head. He had such a love for money that he reached into it and took out ten or twelve shillings and two pence, committing no fewer than seven deadly sins and breaking the Ten Commandments. Because of the gold in his mouth, he muffled his speech so much that the curate could not understand him well. The curate asked him what was in his mouth that obstructed his speech. The sick man, mumbling, replied, \"I have nothing in my mouth but a little money because I don't know whether I shall go. I thought I would take some spending money with me, for I don't know what need I shall have of it.\" After making this statement, he died before he could be confessed or repentant, and so likely went to the devil.\n\nFrom this tale, you may see that those who hoard charity for themselves throughout their lives, God will not allow to keep it during their death.\nA certain wealthy husband in a village loved nuts very much and planted filberts and other nut trees in his orchard, caring for them well throughout his life. Upon his death, he instructed his executors to place a bag of nuts in his grave or they would not be his executors. Fearing the consequences, they carried out his wishes. It happened that the same night after he was buried, a miller encountered a tailor in a black coat, an unworthy man they were, near the church because it was around 9 o'clock. The miller, mistaking the deceased man for the one he had seen, was startled when the figure in white emerged from the grave, knocking nuts. He had hurried home and told a servant in his house what he had seen. The servant, upon hearing this,\n\n(Note: The text appears to be in Early Modern English, but it is mostly readable as is. No major corrections are necessary.)\nThe sexton reprimanded the sixth man and said, \"If he were able to go, he would go there and conjure the spirit. By my truth, the sixth man replied, and if you dare do that, I will let him on my neck. They both agreed. The sixth man took the rope around his neck and was taken into the churchyard again. The miller in the porch saw someone coming carrying something on his neck. It had been the tailor coming with the sheep, and he rose up to meet them. As he approached, he asked, \"Is he fat? Is he fat?\" Hearing this, the sixth man, fearing the miller was referring to him, quickly dropped the rope and said, \"Fat or lean, take him as he is,\" and ran away. The noose miraculously broke, and the man ran away as fast, or faster, than the sixth man. The miller, perceiving that there were two men and one ran after the other, thought one had seen the tailor stealing the sheep and that he had run after him to take him. Fearing that one had also seen him stealing nuts, he left his nuts behind him and ran home as quietly as he could.\nAnd soon after that, the tanner came with the stolen sheep to the church porch to find the miller. When he found the nutter there, he supposed that his fellow had been there and gone home, so he took the sheep back from his neck and went towards the mill. But during this time, the sexton, who ran away, did not go to his own house but went to the parish priest's chamber. He showed him how the spirit of the dead man had risen from his grave, cracking nuts as you have heard before. Therefore, the priest said that he would go to confine him if the sexton would go with him. They both agreed. The priest told the devil to take away the spirit of the dead man, who was named a miller, and went forth until he came to men tying legs to the sheep he had stolen. But the miller, hearing him say that he had tied legs, would have been the constable who had taken the tanner for stealing legs.\nand Fearful that he had come to take him for stealing the nuts, the miller opened a back door and ran away as fast as he could. The tailor, hearing the back door opening, went to the other side of the mill and saw the miller running away with a sheep on his neck. Then was the Parisian priest and the sexton standing there, hiding under the mill eaves, frightened and saw the tailor with the sheep on his neck. They thought it had been the devil with the spirit of the dead man on his neck and for fear, the priest ran away. But because they did not know the ground well, the priest nearly fell into a ditch, almost drowned, crying out with a loud voice \"Help, help!\" The tailor looked around and saw the miller running away and the sexton another way. He heard the priest cry for help, thinking it was the constable with a great company crying for help to take him and bring him to prison for stealing the sheep, so he threw down the sheep.\n\"the sheep and ran away another way as fast as he could; and so every man was afraid of others without cause. By this you may see well that in the old world, when all things could speak the four elements met to gather for many things because they must meddle always with one another: and had communication to manage of various matters / and because they could not conclude all their matters at that season they appointed to break communication for that time and to meet aspen leaves or else in a woman's heart. Then said you fire if any of you lie to seek me, you shall ever be sure to find me in a flat stone or else in a woman's heart. By this tale you may learn as well the property of the four elements as the property is of a woman. There was a justice in the realm of England lately called Master Vauyer, a very homely man and rude in manners, and loved never to spend much money. Master Vauyer, at one time in his circuit, was in the northern country where he had agreed\"\nwith the sheriff for a certain sum of money for his charges through the ewe he commanded us to a certain lodging. He conducted himself as a good husbandman, and left the next farming was left and put it in his master's cloak, perceiving he took all such fragments and victuals with him and put them in the cloak. She brought up the pottage that was left in the pot and where Turpin had torn a little aside, she poured it in to the cloak. The pottage ran upon his scarlet robe and other garments, staining them very badly. This Turpin suddenly turned and saw it revealed the wife, therefore he ran to his master and told him what she had done. Wherefore Master Vauesor, in a fit of anger, called the wife and said to her, \"Thou drab, what hast thou done? Why hast thou poured the pottage in my cloak and ruined my garments?\" \"Osyr,\" said the wife, \"I know well that you are a judge of the realm and I perceive by you: your mind is to do right and to have that which is yours.\"\nyour mynd is to haue all thing wyth you ye haue payd for both broken mete and other thynges ye is left & so it is reson ye ye haue & therfore because your seruant hath taken ye broken mete & put it in your cloth sack I haue therin put the potage that by left because ye haue wel & truly payd for them yf I shoulde kepe ony thynge from you that ye haue papyed for paraduenture ye wold troble me in the law another tyme.\n\u00b6 Here ye may se that he that playth the nygarde to mych som tyme it torneth hym to hys owne losse.\nA Certayn weddyd man there was whyche whan he was dedee gatys & ye hym to come in & sayde he was worthye to haue hys herytage bycause had had much troble & was worthy to haue a crowne of glory. And after\ne claymyd heuen & sayd to / Seynt Peter he had e e e thyrde tyme / but enterest wyllyngly in troble agayn therefore go thy \n\u00b6 Thys tale is a warnyng to them that haue bene twyse in paryll to be ware how they come therin the thyrd tyme.\nA Ryche marchant of london there was that had one sonne ye was e\nHe had been unthrifty, yet if he had known, his codicils he would make him his executor and bequeath him his goods, so that he would promise him to pray for his soul and find one daily to sing for him. After this man made him his executor and died, but after his son kept such riot in a short time, he had wasted and spent all, leaving nothing but a hen and a cock that was his father's. It fortunately happened then that one of his friends came to him and said he was sorry he had wasted so much and asked him how he would perform his promise made to his father to keep one to sing for him. This young man answered and said, \"By God, I will perform my promise. I will keep this same cock alive and it will know every day, and so it shall sing every day for my father's soul. Thus, you may see that it is wisdom for a man to do good deeds himself while he is here and not to trust to prayers.\nA promise from his executors. There was a maid standing by a river's side, her smoke-gray clothes hanging between her buttocks. And as she stooped often, her smoke-gray smock revealed itself between her buttocks. By whom came a friar seeing her and said in jest, \"Maid, maid, take heed, Bayard bites on the bridge.\" Nay, wise master friar, said the maiden. He only mocks and thinks you will come and kiss him.\nBy this you may see that a woman's answer is never to seek.\n\nA certain man dwelt in a town called Gotam. He intended to travel three miles to buy sheep. And as he came over a bridge, the other man said, \"Nay, you shall not.\" Mele upon a horse.\n\nThis tale shows you that some men take.\n\nA man came to confess himself to a widowed chandler dwelling at Holborne. Lastly, he granted him permission and pointed him to come upon a night to her father's house in the evening. She would convey him into her chamber secretly and the next day, and some toward Newgate, the colly ran after.\nA merchant's wife was in Bow parish, London, an older woman to whom her maid came on a Sunday in Lent after dinner. She said, \"Master, you are going to St. Thomas of Acon for there will be a sermon given shortly.\" To this the master replied, \"Mary God's blessing have you for warning me, and because I slept poorly all night, bring my stole with me, for I will go there to look if I can take a nap while the priest is preaching.\"\n\nThrough this, you may see that many go to church as much for other reasons as for devotion.\n\nIn a while,\n\nA gentleman and gentlewoman sat together talking.\n\nThrough this, you may see that a woman's response is seldom to seek.\n\nDuring Lent, a well-known man came to confess himself to his curate. In his confession, he said that he had killed a friar, but the offense is not so great that you may absolve me well.\nBy this you may see that various men have their own opinions if they do one good deed yet if they say they are satisfied\nThere was a company of gentlemen in Northampton, a goose beside Rascal, but he let it be\nBy this you may learn that it is great folly for a master to put a servant to business where he cannot skill and in which he has not been used\nA young gentleman of the age of 20 years somewhat disposed to mirth and gave on a time spoke with an agentwoman, who was right wise and also merry. This agentwoman, as she spoke with him, happened to look upon his beard, which was but young and somewhat grizzled on the upper lip, and but little grown beneath as all other young men's beards commonly use to grow, and said to him: \"Sir, you have a white hair against the other.\" This answer made the gentleman so abashed that he had not one word to answer.\nThere was a certain white friar who was a very glutton and cared not greatly for his mother.\nBy this you may see that it is honest\nA Rich [\nBy this you may\nIn the town of Bottley lived a miller who had a daughter named Bottley. At this, all the parishioners laughed, especially those who knew that he loved that same maiden.\n\nA Friar Limetour entered a poor man's house in the countryside. Because the poor man thought that the Friar might do him some good, he therefore tried to be hospitable to him. But because his wife would not prepare him good food for economic reasons, at dinner time he said, \"By God, wife, because you did not prepare me good food for my dinner, you should have been given half a dozen stripes.\" \"Nay, sir,\" said the Friar. \"This child was half astonished because the Friar and the mouth, why do you speak so? You wrong me to kiss the part that I have chosen of her,\" said the other.\n\nIn Essex dwelt a merry gentleman who had a servant named Thomas, who was greatly favored by him.\nThe dyspathetic man with the toothache looked up his book to see if he could find any medicine for it and sent one of his daughters to his study for his book. He was inconveniently looking up at it for a long time and then said to his cook: \"Thomas, here is a remedy for your toothache. It is a charm, but it will do you good only if you kneel on your knees and ask for it in charity.\" The man, glad to be released from his pain, knelt and said, \"Master, give me that remedy.\"\n\nThen the gentleman began and said:\n\n\"The son on Sunday,\nThe son on Sunday, said Thomas.\nThe moon on Monday,\nThe moon on Monday.\nThe tryntyte on Tuesday, the tryntyte on Tuesday.\nThe wyt on Wednesday, the wyt on Wednesday.\nThe holy holy Thursday,\nThe holy holy Thursday.\nAnd all that fast on Friday and all that fast on Friday.\nShit in your mouth on Saturday.\n\nThus spoke Thomas.\nA man named Coke, hearing his master mocking him as he took a bite from a container, remained still there as his master told him that his charm was the reason for the easing of the pain of the bite. Through this tale, one can see that anger often puts away bodily pain.\n\nRecently, a scholar from Oxford, newly made master of arts, encountered the merry lady of Essex, named Merry Gilbert, in the city of London. They had been acquainted before, and the scholar asked him for a token. This gentleman, more generous in promise than in gift, promised him one if he would come to his lodging the following morning to commit the sin with the cow at Bullbishop's Gate. The scholar thanked him and departed to his lodging in Fleet Street. Early in the morning, as he pointed, he came to the sign of the bull, and the gentleman beckoned him to join him in the pew.\n\"This gentleman, who was inconvenient, went to the priest and said, \"Sir, here is a sketchan when the mass was done. The priest charles promised me you would deliver me a type of sarcenet. The priest spoke to me of no type but asked me to give you drink from the chalice for the sick. By God's body, quoth the sketchan, he is as he was ever wont to be - a mocking wretch. I shall quit him and so departed from the church in great anger.\n\nBy this tale, you may perceive it is no wisdom for a man to trust a man. At Fortune's, there was a great variance between the bishop of Norwich and Master Skelton, a poet laureate. The bishop commanded him not to come in his gates. This Master Skelton absented himself for a long season. But at last, he thought to do his duty to him and studied ways how he might obtain the bishop's favor. He determined to come to him with some present and humble himself.\"\nA man called himself to the bishop and obtained a couple of Friars and I, by thee,\nA good man this was to this yeman,\nBy this year,\nThere was a plaint brought,\nMy master cast thou art well,\nHe oppressed his master's children, which at the last, after many trials,\nBy this tale, you may learn that those who wield power are not always wise,\nBy this tale, you may see it is folly for a man to give a sudden answer to a question before he knows surely what it is about,\nThere came a courtier by a cart, who in his derision,\nBy this tale, a man may see that he who is accustomed to drive a hard bargain,\nA young man of the age of twenty, rude and unlearned in his time, had come to the priest and said, \"Sir, I pray you tell me how many words there are in the Lord's Prayer.\"\nIn a parish in Warwickshire, there was a parish priest, though he was no great scholar or father. He heard a woman's confession.\n\nBy this, a man may see that a woman sometimes desires and covets a man:\n\nIn a certain parish church in London, after the old custom, the brother heard, and something was said to her so openly that the people laughed because they felt:\n\nBy this tale, a man may learn that he who lies with an old monk in his old cloister, and in the holy time of Lent, by God's body, if God forgives you, yet I will never forgive you.\n\nThere was a man who married a woman who had:\n\nBy this tale, you may note that a man often desires and covets a woman:\n\nOne asked a woman if she had sinned in lechery. He asked with whom, she said with an old monk. He asked where, she said in her old cloister. He asked what season, she said in Lent. Then the confessor said, \"An old harlot to lie with an old monk in her old cloister, and in the holy time of Lent, by God's body, if God forgives you, yet I will never forgive you.\"\nA young man newly married to a wife thought it was a good joke to place a pot atop the hen roast. \"I trowe you're mad,\" the wife replied, and he fiercely commanded her to set it there or else she would regret it. Frightened to test his patience, she took a ladder and set it under the roast, climbing up herself and taking the pot in hand, praying her husband to hold the ladder steady for safety. And when the husband:\n\nBy this tale, one may learn that it is unwise for a man, in the desire to win a wager, to put at risk a thing that may bring him greater displeasure.\n\nA rich Franklyn in the country, having only one checker with him and giving another to his wife, said, \"I will have one of the third for your supper, for you: \"Lo, I will have one of the third for your supper, for you\"\nA certain brother in London, there was one who every Sunday in the summer season came from London to Barnet. By this tale, a man may see that when a preacher rebukes any sin or vice in which he is openly known, a certain scholar there it is, he who overshoots himself folly shows it openly.\n\nOnce upon a time, there dwelt a priest in Stratford, who had but little learning. He sung mass undutifully and often sang it twice on one day. This happened once after his second mass was finished in a short space, not a mile from Stratford. There he met with various merchant men who wished to have him.\n\nBy this tale, a man may see that those who are rude and unlearned regard but little the merit and goodness of holy prayer.\n\nA preacher in the pulpit.\nIn London, there was a certain artisan with a fair wife who swore, against his life, that unless he came, he would be prepared and would put him in his house. And the husband, hearing this,\n\nTwo knights there were who went to a standing field with their prince, but one of them confessed before he went, but the other went into the fight.\n\nA certain man once went to church to\n\nBy this, you may see that they are\n\nOnce upon a time, certain women in the countryside were visited by a friar,\n\nBy this, you may see that those who mock and deride others,\n\nA certain priest lived in the countryside who was\n\nschoolmaster,\n\nBy this, you can see that the knowledge of herdsmen and shepherds, as touching alterations of weather, is more sure than the judgments of Astronomy,\n\nIn a certain town, there was a rich man lying on his deathbed at the point of death, who charged his servants,\nexecutors were to give out certain sums of money in pence, on the condition that they would answer before God that every poor man who came to them and told a true tale would receive a penny, and those who told a falsehood would receive none. During the distribution of alms, a man came forward who said that God was a good man. \"You shall have a penny for saying so,\" the executors replied. Another man came forward and said that the devil was a good man. \"You shall have no penny,\" the executors replied.\n\nDuring a visitation by a bishop\n\nBy this, you may see that those who have but little learning sometimes speak truth unwittingly.\n\nOn Ash Wednesday in the morning, a curate of a church was present, who the night before had made good cheer and sat up late. He came to the church to hear confession. A woman came to him, and among other things she confessed that she had stolen a pot. But because of the great watch that this priest had, he suddenly fell asleep. When this woman saw that he was unwilling to listen to her, she rose and left.\nAnd she went her way. Soon another woman knelt down to the same priest and began to say \"Benedicite.\" With this, the priest suddenly woke up, realizing he had been speaking to the other woman. Angrily, he asked, \"What are you now doing at Benedicite? Tell me what you did when you stole the pot.\"\n\nMaster Whytington had built a college one night. In his sleep, he dreamed that he sat in his church with many people. Furthermore, he dreamed that he saw the Virgin Mary in the same church, holding a beautiful ointment-filled glass, approaching him and asking, \"What have you done for me?\" The cock crowing on the fire and certain vicars of St. Paul's, disposed to be merry on a Sunday at high mass time, sent another mad fellow of their acquaintance to a foolish drunken priest to give him a bottle. This man met the priest on the roof by the church door and spoke to him, saying, \"Sir, my master has sent you a bottle to put your drink in because he cannot keep any in you.\"\nA certain priest, being very angry, suddenly took the bottle and with his foot flung it down into the body of the church upon the gentleman's head.\n\nIn a certain parish, a friar preached, and there was a certain man who had two elder sons. By this, you may see that those accustomed to vice and sin will always find one excuse or other to conceal their vice and unworthiness.\n\nA certain woman, who was somewhat fair and, as all women who are fair are, somewhat proud of her beauty, sat with her maid. She, desiring to be praised, said to her, \"I faith, Ione, how thinkest thou? Am I not a fair wife? Yes, by my truth, masters,\" she replied, \"you are the fairest that ever was, except for one - I dare say, for I have seen none fairer than you.\"\nof olde John lies under the bed / A certain merchant and a young man speaking to the merchant said, \"Sir, a woman you were desiring to have a wife came to your company, requiring you to give her no shrew. She is a shrew if ever a woman never did, if she were in charge, you may be sure she is a shrew.\"\n\nA Conybear (conybear being an archaic term for a cunning or deceitful person) paid there a debt he had to do with her, but because he was somewhat jealous, he prayed his wife to be covered, so he might pay a labor on her belly and prayed her it might remain there till he came home again. With this labor so pleased he died, and soon after a lusty young man, a bachelor, came and wooed her, who resorted to her and had his pleasure often. And on a time he took a pinfold (a type of enclosure) and paid to the wife the two horns he had, which husband he had but refreshed a year ago. After her husband went away again and the first night he lay with his wife, he looked upon his wife's belly and saw the picture he had paid had no horns. This wife, however, had horns, to whom this wife belonged.\nshortly\n\u00b6 Cum priuilegio, Regali.", "creation_year": 1526, "creation_year_earliest": 1526, "creation_year_latest": 1526, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "This is a true copy of a warrant made in the time of King Henry VI for observation by the officers and clerks of the Exchequer in taking fees of the king's accountants in the same court.\n\nFirst, for the entrance of a customs view or accounts in the ports of Bridgewater / Chichester Newcastle / Plymouth / Fowey, \u00a33.14.\n\nItem, for the entrance of a customs view or account of every other port, 6s 8d.\n\nItem, to the secondary clerk of the said port, 20s.\n\nItem, for the entrance of processes or pleas of accounts containing less than half a roll, \u00a33.14.\n\nItem, if it concerns a whole roll, 6s 8d and so after the preceding.\nItem for the continuance of accountants. 20d\nItem for making of writs of privilege. 2s\nItem for the collectors and accountants of the 15p. Nothing.\nItem for the entrance of writs under the great or private Seal, directed to the Treasurer and barons, if it signifies half a roll 2s;\nAnd if it signifies half a side of a roll 12d;\nAnd if it signifies more than half a roll, the which shall remain to the clerks, except Mittimus and other writs which have been used among Records.\nItem to the Clerkes for their petitions, if it signifies half a skin of parchment priestwise. 2s\nItem to the clerks for the entrance of foreign accounts of Scottish money 20s\nItem to the clerks for the entrance of warrants of attorney 4d\nItem to the clerks for making of Sistas in Aulium constat Nisi prius and commissions of Nisi prius at the sent of the Percy containing less than half a roll of parchment priestwise. 2s.\nAnd first, to the master for making proclamation on stirring disputes and allowance of the views of the shires of Cornwall, Worcester: Hereford and Westmoreland, and each of them 5s.\nAnd of other double and great shires, 6s. 8d.\nItem to the clerks for laboring in writing and engrossing of the said views. 2s.\nExcept the said cities and boroughs made shires of every one of which the clerk above said shall take for the said views but only. 20d.\nItem to the master for labor of reading and signing and fines for attempts if any be of the sheriffs of London and Middlesex, Surrey, Sussex, Somerset, Dorset, Warwick, Leicester, York, Lincolnshire. 10s.\nAnd of the shires: Rutland, Hampshire, Wilts, Gloucester, Dorset, Cornwall, Cumberland, Carlisle, Staffordshire, Northumberland, Worcester, and Wiltshire. Each of the sheriffs is to pay VIIs. VIIIid.\n\nAnd of the shires of Westmoreland and of each other city and borough, shires IIIIs. IVd.\n\nGo to the master for the treasurer of Petytons for customs, escheators, and other foreign accounts. This contains half a roll. IIIIs. IVd.\n\nAnd if it amounts to more or less than the aforementioned.\n\nItem to the master for the treasurer's daybooks, escheators, and other accountants, except disputes and quinzimes: 20d.\n\nItem to the master for the entry of claims of franchises, issues, fines, and amercements. And if it specifies more or less than the aforementioned.\n\nItem to the master for making writs of privilege. 2s.\n\nItem to the master for making, procuring, and discharging every view of bailiffs. Of franchises, 20d.\nI. to the clerks for laboring in writing and discharging of every such view. 12d\nII. to the collectors of disputes and quinzimes. Nothing\nIII. to the clerks for making of the tenure of the record and writing of every Nisi prius petitioning less than half a roll. 2s.\nAnd for more after the afferent.\nIV. to the clerks for the commission of the same. 2s.\nV. to the clerks for entering of verdicts of every such Nisi prius returned. 2s.\nVI. to the clerks for making of writs for seisin on lands and chattels. 6d\nVII. to the clerks for fees for warranties at a time and may have entry. 3s. 4d\n\nFirst, to the master for his fee for making of Allonce and discharge of the sheriffs of Cornwall, Worcester, Roteland, and Westmorland of each of them. 5s.\nII. to the master for cities and boroughs sheriffs of each of them. 3s. 4d\nAnd of every double shire and each other great shire 10s.\nItem: to the clerks for allowance of tails in the said double and great shires. 2s.\nItem: to the clerks for tottes, parcels, discharge, and allowance of the said double and great shires. 6s.8d.\nItem: to the clerks in the shires of Cornwall, Worcester, Gloucester, and Westmoreland for allowance of tails. 20d.\nIte: to the clerks for tottes and parcels, discharge, and allowance of the same. 3s.4d.\nIte: to the clerks of cities and boroughs made shires for allowance of tails. 12d.\nIte: to the clerks for tottes and parcels, discharges, and allowance of the same. 2s.\nIte: to the master for allowance and discharges of bailiffs of franchises. 20d.\nItem: to the master of every escheator of the shires of London, Staffordshire, Worcestershire, and Warwickshire, and\nItem: to the master of every other escheator if he have any perquisites. 3s.4d.\nItem: of cities and boroughs made shires, nil.\nItem to the clerks for allowances of tails of every Eschequire of London Staffordshire: xx d.\nItem to the clerks for symbolic allowances of every other Eschequire: xx. d.\nItem to the clerks for allowances of tails of bailiffs of franchises: xii d.\nItem to the clerks for discharge of bailiffs of franchises: viii d.\nItem to the master of every customer in the port of Bridgewater Cheapside / New Castle / Plymouth / Fowey Pool & Berwick: iii.s.iv. d.\nItem to the same clerks of the same port for allowances of tails: xii d.\nAnd for discharge of them: xx d.\nItem to the master of every customer in other ports: vi.s.viii d.\nItem to the clerks in the same other ports for allowances of tails: xx d.\nAnd for discharge of them: iii.s.iv d.\nItem for collectors of quinzimes: nothing.\nItem for grossing of great accounts with the Treasurer of the king's household: xxvi.s.viii. d.\nItem for the king's wardrobe: xxvi.s.viii. d.\nItem for the Treasurer of Calais: xxvi.s.viii. d.\nOf the victualer of Calais. xiii.s.iv. d.\nOf the clerk of the king's works, xiii.s.iv. d.\nAnd of the duchy of Cornwall, \u2082\u2080s.\nAnd these sums of the said great account are to be divided between the said master and the clerks: two parts to the master and the third to the clerks.\nItem of other small accounts, the coater half a roll of parchment of the Pipe for the clerks who come late into the said office, except for sheriffs and bailiffs not taxed, of which nothing shall be taken. \u2082s.\n\u00b6 First to the master for the fees and rewards of the sheriffs of Cornwall, Worcester, Rottingham, and Westmorland, \u2083s. iv.d. each.\nItem for the cities and boroughs made shires of each, nothing.\nItem to the master of every double shire and each other great shire, VI.s.viii.d.\n\u00b6 In primus (pro) br\u0304i in the original to a section for any computations in Scc\nItem for br\u0304i judiciali, and so on, VI.s\nItem for the introduction of a declaration over it.\nItem: Intrusion does not speak of anything concerning any calculator. &c. ii.s.\nItem: Intrusion of judgment rendered. &c. ii.s.\nItem: For the defendant, concerning adherence to the sect of some calculator. ii.s.\nItem: For commission made for some calculator. Quorum names. iii.s.iv. d.\nIte: Regarding the irregularity of this omission. xii. d.\nIte: For the defendant regarding being made by some assignment made by a calculator or any other person, but for it to be made by such-and-such. vi. d. h.\nItem: For the defendant regarding knowing whether an allocation was held in the same place. &c. ii.s.\nItem: For intrusion in response for some calculator. &c. ii.s.\nItem: For intrusion made in the inrolled indenture, torn or destroyed by some. Item from the amplification of the record made for some calculator. &c. vi.s.iv. d.\n\u00b6 First, for making and writing of every view of an escheat. v.s.\n\u00b6 Item, for the termination, making and writing of the accounts of escheat for every priest of the assize of the pipe, written on both sides. vi s.viii. d.\nItem: For every account of customers in the ports of London, including Great Customs at Sandwich, Southwark, Boston, and Yppes, if there are no shiploads of wool and no receivers or licenses for every such account for a year or more, 26 shillings and 8 pence.\n\nIf less than a year after the afferent of 26 shillings and 8 pence by the year.\n\nItem: For every account of the said customers in the said ports, if there is no shiploading of wool for a year or more, 13 shillings and 4 pence.\n\nIf less than a year after the afferent of 13 shillings and 4 pence by the year.\n\nItem: For every account of customers of the Connage and pondage of London, for any such account of a year and more, 26 shillings and 8 pence.\nAnd if it is less than a year after the affair of 26.s.viii. d._, by the year:\nItem for every account of customers in the ports of Plymouth, Dartmouth, Fowey, Yarmouth, and Newcastle. 13s. IV. d._\nAnd if it is less than a year after the affair of 13.s.viii. d._, by the year:\nItem for every account of customers in the ports of Chichester and Bridgewater. 10s.\nAnd if it is less than a year after the affair of _., by the year:\nItem for every account of customers in the ports of London, the Great Customs Sandwich, Southwark, Boston, and Yeveswych, if there is shipping of wool. 10s.\nItem if there is no shipping of wool for every such view. 6s. VIII. d._\nItem for every view of customers of Tonnage and Poundage and Pety Custom of London and Bristol. 10s.\nItem for every view of customers in the ports of Plymouth, Dartmouth, Fowey, Yarmouth, and Newcastle. 6s. VIII. d._\nItem for every view of customers in the ports of Chester, New castle & bridge water. vs.\nItem for thermasynacy on buying casting & making of account of the treasurer of the household. 40s.\nIte\u00ad for the king's wardrobe. 26s.8d.\nIte\u00ad for the clerk of the wardrobe.\nItem for the treasurer of Calais. 40s.\nItem for the victualer of Calais. 33s.4d.\nItem for the duchy of Cornwall. 40s.\nItem for the accounts of the constable of Windsor Castle. 26s.8d.\nItem for the accounts of the treasurer of Irland. 20s.\nItem for the accounts of the constable of the castle of Burdeur. 46s.8d.\nItem for the accounts of the chamberlain of Berwick. 20s.\nItem for the accounts of the chamberlain of Southwalls. 26s.8d.\nItem for the accounts of the chamberlain of Horwalls. 26s.8d.\nItem for the accounts of the chamberlain of Chester. 26s.8d.\nItem for the account of the clerk of the han.\nItem for the account of the bailiff of Sandwich. 10s.\nItem for the master of the king's horses: 13s. 4d.\nItem for every accept of every farmer of the subsidy of Al:\nItem for every foreign account of sheriffs:\nItem if it is new\nItem for every account of priests or any other foreign account: And so more or less afterwards.\nItem for every view of collectors of benefits not taxed: 20d.\nItem for the account thereof: 3s. 4d.\nItem for every account of the Resumption in the last Parliament, granted if it draws to any extent: 10s.\nItem of Nihil inde venit. Nihil\nFurthermore, the said Auditors shall take nothing from collectors of quinzimes for any view or account making\nFirst of the sheriffs of London, Middlesex, Surrey, Sussex, Somerset, Dorset, Warwick, Oxford, Berkshire, Bedford, Buckingham, Cantaberry, Huntingdon, Essex, Hertford, Norfolk, and Suffolk, not Derby, Kent, Hampshire, Wiltshire, Devon, Cornwall, Gloucester, Norfolk, and Lincolnshire and Yorkshire of every sheriff of these shires the opposer: 6s. 8d.\nAnd his clerkes xl. d\u0314\nItem for bylles of allouaunce of iustyces of the pees of euerych of the say oshyryffes. iii.s.iiii. d\u0314\nItem of Baylyffes offrau\u0304chyses for theyr clay\u2223mes within these shyres aforesayd xx. d\u0314\n\u00b6 Ite\u0304 of the Shyryff of the cyte of Norwyche Cyte of yorke cyte of Lyncoln\u0304 Kyngeston vpo\u0304 Hull Herforde worcestr\u0304 Salop\u0304 Stafforde Rot la\u0304de norhu\u0304br\u0304 cumbr\u0304 westmer / new castell Byr\u2223stowe couentre and not{er}. & eueryche of these shy\u00a6reff / the forr opposer. &c iii.s.iiii. d\u0314\nAnd his clerke. xx. d\u0314\nItem for Bylles of aliouau\u0304ce of iustyc{is} of pees wages of eueryche of the sayd shyryff xx. d\u0314\nItem of Baylyff. of Frau\u0304chyses of these shyres for theyr claymes xii. d\u0314\n\u00b6 Fyrste of euery Sheryffe of the Shyres of London and mydd\u0314 / surr\u0304 and fusser somer{ser} and Dorp\u0304 / warr\u0304 and Leid Oxen\u0304 and Berk. Bedd\u0314 & Buk / Essex Hertf. norff. and Suff / yorke Lyn\u2223coln\u0304 for ioynynge of taylles of eueryche of the sayde sheryffes iii.s.iiii. d\u0314\nItem for ioynynge of iaylles of euery eschetour\nItem to the sheriffs of Kent, South Wales, Gloucester, Hereford, Salop, Cant, and Cumberland: for joining of tails of every chief of the said sheriffs, 20d.\nItem for joining of tails of every escheator in the same shires, except Kent and Cumberland: 20d.\nItem for the sheriffs of Devon: Cornuble, Stoke, Worcester, Rotherwas, and of each other city and borough: for joining of tails of every escheator, 20d.\nItem for joining of tails of every escheator of the said shires, except Devon, Cornwall, Northumberland, and Rotherwas: 12d.\nItem for every escheator of the shires of Kent and Middlesex, Devon, Cornwall, Northumberland, Cumberland, and Westmoreland: for joining of tails, 2 shillings.\nItem of every bailiff of Franceyses for joining of tails of the same, 20s. or above: 12d.\nItem of every bailiff of Franceyses for joining of tails below 20s: 3d.\nItem of the customers at every portal of London, Southwark, Hull, Boston, and Yepeswyche, for joining of tails (VS).\nItem of the customers at the ports of Plymouth, Exeter, Dartmouth, Plimmouth, the Lynn, and New Castle, 3s. IVd.\nItem of every customer at the ports of Chichester and Bridgewater, 20d.\nItem for every farmer or collector not accounted for joining every taille, to be allowed to the said farmer, collector, and not allowed to any Sheriff or Bailiff, if the said taille be beneath, \u00a321.4s.\nAnd if the said taille be above \u00a320, 6s.\nItem if the said taille be above \u00a340, 12s.\nItem of every collector of tithes granted by the Clergy, 12d.\nItem of the collectors of quinzeimes, Nothing\n\u00b6 In the office of the clerk of the exchequer.\nExtract:\nOnly his fees and rewards of the king\nFinis.", "creation_year": 1526, "creation_year_earliest": 1526, "creation_year_latest": 1526, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]